(NOTE: The electronic text obtained from The Electronic Bible Society was
not completely corrected. EWTN has corrected all mistakes found.)

Transliteration of Greek words: All phonetical except: w = omega; h serves
three puposes: 1. = Eta; 2. = rough breathing, when appearing intially
before a vowel; 3. = in the aspirated letters theta = th, phi = ph, chi =
ch. Accents are given immediately after their corresponding vowels: acute =
' , grave = `, circumflex = ^. The character ' doubles as an apostrophe,
when necessary.

THIS FILE CONTAINS:

Dionysius the Great
   Extant Fragments
       Part I.--Containing various sections of the works
       Part II.--Containing epistles, or fragments of epistles
   Exegetical Fragments


THE WORKS OF DIONYSIUS.

[Translated by the Rev. S.D.F. Salmond, M.A.]


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 as(4) 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 promises(5) 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 hope(6) 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 mailers, he adds the following statement:--Being
then in the Arsinoitic(7) 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.(1) 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
hearts(2) 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,(3) 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 l
in his dispositions, he fancied(4) 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,(5)
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.(6)

   4. After this, he examines the whole book of the Revelation; and having
proved that it cannot possible 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."(1) 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 execution(2) 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."(3) 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."(4) 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."(5) 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."(6) 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."(1) 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.(7) 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."(8) 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."(9) 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.(1) 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."(2) 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."(3) 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."(4) 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 an 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,(5) 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.(6)


II.--FROM THE BOOKS ON NATURE.(7)

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 matter(1) of the universe, and lay down the position
that it is infinite and unoriginated, and without the sway of
Providence?(2) 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.(3) But it is also said that Heraclides
attached another name to them, and called them "weights;"(4) and from him
the physician Asclepiades also derived that name.(5)

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."(6) But truly
these men do not reflect on(7) 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.(8) 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;(9) 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."(1) 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 hear(2) them talk in
such terms of those unregulated(3) 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 substance(4) in all things, and if there is the same incorruptible
nature(5) 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,(6) and eternal,(7) as they would phrase it, or lasting,(8) 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;(9) 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."(10) Well, but I suppose
they will reply that the varying conjunctions of the atoms account fully
for differences(11) 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,(12) 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."(13) And if the coalition effected among them
has been an unintelligent one, as is the case with soulless(14) 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 leader(1) 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."(2) 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
impetus(3) 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?(4)
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 principles s unto
their generations."(6)

   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,(1) 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;(2) 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?"(3)

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."(4) 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."(5) 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.(6) 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;(7) 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.(1) Of all these, the intelligent and the
unintelligent alike enjoy the same use; but they have not the same
comprehension of them.(2) For there are some who refer this whole economy
to a power which they conceive to be a true divinity,(3) 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.(4) 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.(5) 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
ibis theogony, constructed of atoms by Epicurus, is indeed something
extraneous to the infinite worlds of order,(6) and finds its refuge in the
infinite disorder.(7)

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"(8)

And then he adds this further sentence of threatening:--

   "The lazy procrastinator is ever wrestling with miseries."(9)

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,(1) and that the man who gives no heed to these is accursed:
"For cursed be he that doeth the works of the Lord carelessly."(2)
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 novelty(3) 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,(4) 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 chance(5) 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 Precepts(6) he speaks thus: "Men have made an
image(7) of chance, as a cover(8) for their own lack of knowledge. For
intellect and chance are in their very nature antagonistic to each
other.(9) 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,(10) but they laud
chance(11) as the most intelligent."(12) 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,(13) 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.(14) But as to the gods, of whom the poets among
them sing that they are the "bestowers of good gifts,"(15) 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,(16) from their running(17) such courses: when, further, they do
not attribute to them any function or power of operation,(18) so as to bold
them gods(19) from their constituting,(20) that is, from their making
objects,(21) 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?(22) 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, preparing(1) 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,(2) and pledging them in(3) 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."(4) And never surely did he look down upon
the world's surface with due reflection l for then would he have learned
that "the earth is full of the goodness of the Lord"(5) and that "the earth
is the Lord's, and the fulness thereof;"(6) 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."(7) 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
things(8) is true: "And all things, in accordance with His command,
appeared good."(9)


III.--FROM THE BOOKS AGAINST SABELLIUS.(10) ON THE NOTION THAT MATTER IS
UNGENERATED.(11)

   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 passive "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,[1]
these will seem the more pious in their speech.


IV.--EPISTLE TO DIONYSIUS BISHOP OF ROME[2] FROM THE FIRST BOOK.

   1. There certainly was not a time when God was not the Father.[3]

   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."[4]

   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"[5]--fittingly again is Christ called Breath; for "He,"[6] saith He,
"is the breath of God's power."[7]

   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.[8] 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 haines uttered by me can neither be separated from
one another, nor parted.[1] 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.[2] 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 (soil. maker) of the law."[3]
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."[4]

   11. That neither must this saying be thus blamed;[5] 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.[6] But that was not the Word which
produced the Word.[7] For" the Word was with God."[6] The Lord is Wisdom;
it was not therefore Wisdom that produced Wisdom; for "I was that" says He,
"wherein He delighted[8] 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.[9]

FROM THE FOURTH BOOK.

   14. Even as our mind emits from itself a word,[7]--as says the prophet,
"My heart hath uttered forth a good word,"[10]--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.[1] 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,[2] 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.[3]

AND AGAIN:

   For on this account after the Unity there is also the most divine
Trinity.[4]

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.[5]


V.--THE EPISTLE TO BISHOP BASILIDES.[6]

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 close[7] on the
day of Pentecost.[8] 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.[9] 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.[10] And it is your anxious desire, accordingly, to have the
hour presented accurately, and determined with perfect exactness, [11]
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,[12] and all have declared that they found
the Lord risen already. It was "in the end of the Sabbath," as Matthew has
said;[13] it was "early, when it was yet dark," as John writes;[14] 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,[15] 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,(1) 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."(2) Now this phrase "in the end"
will be thought by some to signify, according to the common use(3) 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,(4) as the phrase "in the end"(5) 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."(6) Only, according to this "when it was yet dark," she
had come in advance.(7) 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."(8) This phrase "very early in the morning"(9) probably
indicates the early dawn(10) 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."(11)
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,(12) we reprehend
as remiss and intemperate, and as almost breaking off from their course in
their precipitation,(13) 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:(14) for
all do not carry out the six days of fasting(15) 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.(1)

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.(2) 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 lII.

   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.(3)

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 minded(4) in this matter or
not. And he that doubteth in the matter of meats, the apostle tells us, "is
damned if he eat."(5) 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.(6) That
it may fare well with you, my beloved son, as you minister to the Lord in
peace, is my prayer.


PART II.--CONTAINING EPISTLES, OR FRAGMENTS OF EPISTLES.

EPISTLE I.--TO DOMITIUS AND DIDYMUS.(1)

   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."(2)

   2. Since, however, you have been inquiring(3) 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,(4) 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;(1) 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,(2) 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 burying(3) 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.(4)

   Dionysius to Novatus(5) 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;(6) 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 FABIUS(7) 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,(8) 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,(1) 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,(2) they took the spoiling of their
goods with joy. And I know l 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,(3) 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.(4) And
although she seemed to deprecate(5) 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;(6) 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
time(7) in this manner. But when the insurrection and the civil war in due
time overtook these wretched people,(8) 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.(9)

   4. But speedily was the change from that more kindly reign(10)
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.(11) 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;(12) others, who were engaged in the public service, were drawn into
compliance by the very necessities of their official duties;(13) 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
asserting(1) 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;t 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.(2)

   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 Macar(3) 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 time(4)
spent in chains, and after suffering countless agonies and inflictions of
the scrapers 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.(6) 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,(7) and Isidorus(8) 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, anti 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,(1) 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 judgment(2) 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.(3)

   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.(4) He fled
along with his partner to the Arabian mountain,(5) 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
Saracens(6) 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,(7) and are sharers in His kingdom, and
partakers with Him in His judgment,(8) and who act as His judicial
assessors,(9) 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,(10) 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.(11) 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,(12) and to constitute ourselves judges of their
opinion on such subjects, and to throw clemency into tears, and to overturn
the established order?(1)

   11. But I shall give a more particular account of one case here which
occurred among us:(2) 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;(3) 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,(4) that persons at the point of death, if
they requested it then, and especially if they had earnestly sought it
before, should be absolved,(5) in order that they might depart this life in
cheerful hope, he gave the boy a small portion of the Eucharist,(6) telling
him to steep it in water(7) 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 acknowledged s
for the many good acts he had done?

EPISTLE IV.--TO CORNELIUS THE ROMAN BISHOP.

   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.(10)

   Understand, however, my brother,(11) that all the churches located in
the east, and also in remoter districts,(12) that were formerly in a state
of division, are now made one again;(13) 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, the successor of
the deceased Alexander;(2) Marinus in Tyre; Heliodorus in Laodicea, the
successor of the deceased Thelymidres; Helenus in Tarsus, and with him all
the churches of Cilicia; and Fir-milian 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 supplies(3) 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.(4)

   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 presidents(5) 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.(6)

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,(7) he informs Xystus(8) 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.(9)

   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."(1)

   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 faith ful, 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 Africans(2) 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."(3)

EPISTLE VIII.--TO DIONYSIUS.(4)

    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.(5)

    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 hands(6)
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.

EPISTLE X.--AGAINST BISHOP GERMANUS.(7)

   1. Now I speak also before God, and He knoweth that I lie not: it was
not by my own choice? neither was it without divine instruction, that I
took to flight. But at an earlier period,(1) indeed, when the edict far the
persecution under Decius was determined upon, Sabinus at that very hour
sent a certain Frumentarius(2) 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
domestics(3) 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 met(4) by a man from the country.(5) 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.(6) 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 off(7) 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,(8) 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:(9) 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."(1) 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.(2) 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,(3) 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?(4)

   6. Then after same other matters he says:--Moreover, we did not
withdraw from the visible assembling of ourselves together, with the Lord's
presence.(5) 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,(6) 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 door(7) 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;(8) 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,(9) 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 pea ple
declared that the region was one destitute o 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.(1) And thus it turned out.

   8. Then, after same 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
sentences(2) as we can number in ours, and confiscations too, and
proscriptions, and spoilings of goods, and losses of dignities,(3) and
despisings of worldly honour, and contemnings of the laudations of
governors and councillors, and patient subjections to the threatenings of
the adversaries,(4) 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,(5) 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.(6)

   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,(7) 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:(8) "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."(9) 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,(10)--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 openly(11) 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 president(1) of
the Magi of Egypt(2) 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, bare 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 they(3) would attain to blessedness.

   3. Afterwards  he subjoins the following:--Splendid surely were the
thank-offerings, then, which Macrianus brought them(4) for that empire
which was the object of his hopes; who, while formerly reputed as the
sovereign's faithful public treasurer,(5) had yet no mind for anything
which was either reasonable in itself or conducive to the public good,(6)
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!"(7) 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.(8) And in this indeed he
demonstrated the reality of the peculiar significance of his name.(9)

   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 abominanations in
which their souls delighted; I also will choose their mockeries,(10) and
will recompense their sin."(11) But this man(12) (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,(13) by reason of his crippled(14) body,(15) 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,(16) upon the heads of his sons, and thus wiped off(17) upon
them his own wickedness, and transferred to them, too, the hatred he
himself had shown toward God.

   5.(18) That man,(19) 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."(20) 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,(21) and achieve access(22) 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 prince(1) has passed his septennium, and is now in his
ninth year, in which we are to celebrate the festival.(2)

EPISTLE XII.--TO THE ALEXANDRIANS.(3)

   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,(4) but even or all occasions whatsoever
which people might consider to be most joyous.(5) 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."(6) 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;(7) 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.(8) 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,(1) they expressed in actual fact then, as they departed this life,
like the "off-scourings of all.(2) 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 hands? and
on their bosoms, and closed(4) their eyes, and shut their mouths. And
carrying them in company,(5) 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.(6)

EPISTLE XIII.--TO HIERAX, A BISHOP IN EGYPT.(7)

   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
with(8) 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 city(9) is vaster(10) 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 precipitous(11) 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,(12) though it were to discharge the four hearts into which
it is divided into the one channel of the Gihon,(13) 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 fluids(14) 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.(1) 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.(2)

   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.


EXEGETICAL FRAGMENTS.(1)


I.--A COMMENTARY ON THE BEGINNING OF ECCLESIASTES.(2)

CHAP. I.

Ver. 1. "The words of the son of David, king of Israel in Jerusalem."

   In like manner also Matthew calls the Lord the son of David.(3)

3. "What profit hath a man of all his labour which he taketh under the
sun?"

   For what man is there who, although he may have become rich by toiling
after the objects of this earth, has been able to make himself three cubits
in stature, if he is naturally only of two cubits in stature? Or who, if
blind, has by these means recovered his sight? Therefore we ought to direct
our toils to a goal beyond the sun: for thither, too, do the exertions of
the virtues reach.

4. "One generation passeth away, and another generation cometh: but the
earth abideth for ever" (unto the age).

   Yes, unto the age,(4) but not unto the ages.(5)

16. "I communed with mine own heart, saying, Lo, I am come to great estate,
and have gotten more wisdom than all they that have been before me in
Jerusalem; yea, my heart had great experience of wisdom and knowledge. 17.
I knew parables and science: that this indeed is also the spirit's
choice.(6) 18. For in multitude of wisdom is multitude of knowledge: and he
that increaseth knowledge increaseth grief."

   I was vainly puffed up, and increased wisdom; not the wisdom which God
has given, but that wisdom of which Paul says, "The wisdom of this world is
foolishness with God."(7) For in this Solomon had also an experience
surpassing prudence, and above the measure of all the ancients.
Consequently he shows the vanity of it, as what follows in like manner
demonstrates: "And my heart uttered(8) many things: I knew wisdom, and
knowledge, and parables, and sciences." But this was not the genuine wisdom
or knowledge, but that which, as Paul says, puffeth up. He spake, moreover,
as it is written,(9) three thousand parables. But these were not parables
of a spiritual kind, but only such as fit the common polity of men; as, for
instance, utterances about animals or medicines. For which reason  he has
added in a tone of raillery, "I knew that this also is the spirit's
choice." He speaks also of the multitude of knowledge, not the knowledge of
the Holy Spirit, but that which the prince of this world works, and which
he conveys to men in order to overreach their souls, with officious
questions as to the measures of heaven, the position of earth, the bounds
of the sea. But he says also, "He that increaseth knowledge increaseth
sorrow." For they search even into things deeper than these,--inquiring,
for example, what necessity there is for fire to go upward, and for water
to go downward; and when they have learned that it is because the one is
light and the other heavy, they do but increase sorrow: for the question
still remains, Why might it not be the very reverse?

CHAP. II.

Ver. 1. "I said in mine heart, Go to now, make trial as in mirth, and
behold in good. And this, too, is vanity."

   For it was for the sake of trial, and in accordance with what comes by
the loftier and the severe life, that he entered into pleasure, And he
makes mention of the mirth, which men call so. And he says, "in good,"
referring to what men call good things, which are not capable of giving
life to their possessor. and which make the man who engages in them vain
like themselves.

2. "I said of laughter, It is mad;(1) and of mirth, What doest thou?"

   Laughter has a twofold madness; because madness begets laughter, and
does not allow the sorrowing for sins; and also because a man of that sort
is possessed with madness,(2) in the confusing of seasons, and places, and
persons. For he flees from those who sorrow. "And to mirth, What doest
thou?" Why dost thou repair to those who are not at liberty to be merry?
Why to the drunken, and the avaricious, and the rapacious? And why this
phrase, "as wine? "3 Because wine makes the heart merry; and it acts upon
the poor in spirit. The flesh, however, also makes the heart merry, when it
acts in a regular and moderate fashion.

3. "And my heart directed me in wisdom, and to overcome in mirth, until I
should know what is that good thing to the sons of men which they shall do
under the sun for the number of the days of their life."

   Being directed, he says, by wisdom, I overcame pleasures in mirth.
Moreover, for me the aim of knowledge was to occupy myself with nothing
vain, but to find the good; for if a person finds that, he does not miss
the discernment also of the profitable. The sufficient is also the
opportune,(4) and is commensurate with the length of life.

4. "I made me great works; I builded me houses; I planted me vineyards. 5.
I made me gardens and orchards. 6. I made me pools of water, that by these
I might rear woods producing trees. 7. I got me servants and maidens, and
had servants born in my house; also I had large possessions of great and
small cattle above all that were in Jerusalem before me. 8. I gathered me
also silver and gold, and the peculiar treasure of kings and of the
provinces. I gat me men-singers and women-singers, and the delights of the
sons of men, as cups and the cupbearer. 9. And I was great, and increased
more than all that were before me in Jerusalem: also my wisdom remained
with me. 10. And whatsoever mine eyes desired, I kept not from them; I
withheld not my heart from any pleasure."

   You see how he reckons up a multitude of houses and fields, and the
other things which he  mentions, and then finds nothing profitable in them.
For neither was he any better in soul by reason of these things, nor by
their means did he gain friendship with God. Necessarily he is led to speak
also of the true riches and the  abiding property. Being minded, therefore,
to show what kinds of possessions remain with the possessor, and continue
steadily and maintain themselves for him, he adds: "Also my wisdom remained
with me." For this alone remains, and all these other things, which he has
already reckoned up, flee away and depart. Wisdom, therefore, remained with
me, and I remained in virtue of it. For those other things fall, and also
cause the fall of the very persons who run after them. But, with the
intention of instituting a comparison between wisdom and those things which
are held to be good among men, he adds these words, "And whatsoever mine
eyes desired, I kept not from them," and so forth; whereby he describes as
evil, not only those toils which they endure who toil in gratifying
themselves with pleasures, but those, too, which by necessity and
constraint men have to sustain for their maintenance day by day, labouring
at their different occupations in the sweat of their faces. For the labour,
he says, is great; but the art(5) by the labour is temporary, adding(6)
nothing serviceable among things that please. Wherefore there is no profit.
For where there is no excellence there is no profit. With reason,
therefore, are the objects of such solicitude but vanity, and the spirit's
choice. Now this name of "spirit" he gives to the "soul." For choice is a
quality, not a motion.(7) And David says: "Into Thy hands I commit my
spirit."(8) And in good truth "did my wisdom remain with me," for it made
me know and understand, so as to enable me to speak of all that is not
advantageous(9) under the sun. If, therefore, we desire the righteously
profitable, if we seek the truly advantageous, if in is our aim to be
incorruptible, let us engage those labours which reach beyond the sun. For
in these there is no vanity, and there is not the choice of a spirit at
once inane and hurried hither and thither to no purpose.

12. "And I turned myself to behold wisdom, and madness, and folly: for what
man is there that shall come after counsel in all those things which it has
done?"(10)

   He means the wisdom which comes from God, and which also remained with
him. And by madness and folly he designates all the labours of men, and the
vain and silly pleasure they have in them. Distinguishing these, therefore,
and their measure, and blessing the true wisdom, he has added: "For what
man is there that shall come after counsel?" For this counsel instructs us
in the wisdom that is such indeed, and gifts us with deliverance from
madness and folly.

13. "Then I saw that wisdom excelleth folly, as much as light excelleth
darkness."

   He does not say this in the way of comparison. For things which are
contrary to each other, and mutually destructive, cannot be compared. But
his decision was, that the one is to be chosen, and the other avoided. To
like effect is the saying, "Men loved darkness rather than light."(1) For
the term "rather" in that passage expresses the choice of the person
loving, and not the comparison of the objects themselves.

14. "The wise man's eyes are in his head, but the fool walketh in
darkness."

   That man always inclines earthward, he means, and has the ruling
faculty(2) darkened. It is true, indeed, that we men have all of us our
eyes in our head, if we speak of the mere disposition of the body. But he
speaks here of the eyes of the mind. For as the eyes of the swine do not
turn naturally up towards heaven, just because it is made by nature to have
an inclination toward the belly; so the mind of the man who has once been
enervated by pleasures is not easily diverted from the tendency thus
assumed, because he has not "respect unto all the commandments of the
Lord.(3) Again: Christ is the head of the Church."(4) And they, therefore,
are the wise who walk in His way; for He Himself has said, "I am the
way."(5) On this account, then, it becomes the wise man always to keep the
eyes of his mind directed toward Christ Himself, in order that he may do
nothing out of measure, neither being lifted up in heart in the time of
prosperity, nor becoming negligent in the day of adversity: "for His
judgments are a great deep,"(6) as you will learn more exactly from what is
to follow.

14. "And I perceived myself also that one event happeneth to them all. 15.
Then said I in my heart, As it happeneth to the fool, so it happeneth even
to me; and why was I then more wise?"

   The run of the discourse in what follows deals with those who are of a
mean spirit as regards this present life, and in whose judgment the article
of death and all the anomalous pains of the body are a kind of dreaded
evil, and who on this account hold that there is no profit in a life of
virtue, because there is no difference made in ills like these between the
wise man and the fool. He speaks consequently of these as the words of a
madness inclining to utter senselessness; whence he also adds this
sentence, "For the fool talks over-much;"(7) and by the "fool" here he
means himself, and every one who reasons in that way. Accordingly he
condemns this absurd way of thinking. And for the same reason he has given
utterance to such sentiments in the fears of his heart; and dreading the
righteous condemnation of those who are to be heard, he solves the
difficulty in its pressure by his own reflections. For this word, "Why was
I then wise?" was the word of a man in doubt and difficulty whether what is
expended on wisdom is done well or to no purpose; and whether there is no
difference between the wise man and the fool in point of advantage, seeing
that the former is involved equally with the latter in the same sufferings
which happen in this present world. And for this reason he says, "I spoke
over-largely(8) in my heart," in thinking that there is no difference
between the wise man and the fool.

16. "For there is no remembrance of the wise equally with the fool for
ever."

   For the events that happen in this life are all transitory, be they
even the painful incidents, of which he says, "As all things now are
consigned to oblivion."(9) For after a short space has passed by, all the
things that befall men in this life perish in forgetfulness. Yea, the very
persons to whom these things have happened are not remembered all in like
manner, even although they may have gone through like chances in life. For
they are not remembered for these, but only for what they may have evinced
of wisdom or folly, virtue or vice. The memories of such are not
extinguished (equally) among men in consequence of the changes of lot
befalling them. Wherefore he has added this: "And how shall the wise man
die along with the fool? The death of sinners, indeed, is evil: yet the
memory of the just is blessed, but the name of the wicked is
extinguished."(10)

22. "For that falls to man in all his labour."

   In truth, to those who occupy their minds with the distractions of
life, life becomes a painful thing, which, as it were, wounds the heart
with its goads, that is, with the lustful desires of increase. And
sorrowful also is the solicitude connected with covetousness: it does not
so much gratify those who are successful in it, as it pains those who are
unsuccessful; while the day is spent in laborious anxieties, and the night
puts sleep to flight from the eyes, with the cares of making gain. Vain,
therefore, is the zeal of the man who looks to these things.

24. "And there is nothing good for a man, but what he eats and drinks, and
what will show to his soul good in his labour. This also I saw, that it is
from the hand of God. 25. For who eats and drinks from his own
resources?"(1)

   That the discourse does not deal now with material meats, he will show
by what follows; namely, "It is better to go to the house of mourning than
to go to the house of feasting."(2) And so in the present passage he
proceeds to add: "And (what) will show to his soul good in its labour." And
surely mere material meats and drinks are not the soul's good. For the
flesh, when luxuriously nurtured, wars against the soul, and rises in
revolt against the spirit. And how should not intemperate eatings and
drinkings also be contrary to God?(3) He speaks, therefore, of things
mystical. For no one shall partake of the spiritual table, but one who is
called by Him, and who has listened to the wisdom which says, "Take and
eat."(4)

CHAP. III.

Ver. 3. "There is a time to kill, and a time to heal."

   To "kill," in the case of him who perpetrates unpardonable
transgression; and to "heal," in the case of him who can show a wound that
will bear remedy.

4. "A time to weep, and a time to laugh."

   A time to weep, when it is the time of suffering; as when the Lord also
says, "Verily I say unto you, that ye shall weep and lament."(5) But to
laugh, as concerns the resurrection: "For your sorrow," He says, "shall be
turned into joy."(6)

4. "A time to mourn, and a time to dance."

   When one thinks of the death which the transgression of Adam brought on
us, it is a time to mourn; but it is a time to hold festal gatherings when
we call to mind the resurrection from the dead which we expect through the
new Adam.(7)

6. "A time to keep, and a time to cast away."

   A time to keep the Scripture against the unworthy, and a time to put it
forth for the worthy. Or, again: Before the incarnation it was a time to
keep the letter of the law; but it was a time to cast it away when the
truth came in its flower.

7. "A time to keep silence, and a time to speak."

   A time to speak, when there are hearers who receive the word; but a
time to keep silence, when the hearers pervert the word; as Paul says: "A
man that is an heretic, after the first and second admonition, reject."(8)

10. "I have seen, then, the travail which God hath given to the sons of men
to be exercised in it. 11. Everything that He hath made is beautiful in its
time: and He hath set the whole world in their heart; so that no man can
find out the work that God maketh from the beginning and to the end."

   And this is true. For no one is able to comprehend the works of God
altogether. Moreover, the world is the work of God. No one, then, can find
out as to this world what is its space from the beginning and unto the end,
that is to say, the period appointed for it, and the limits before
determined unto it; forasmuch as God has set the whole world as a realm of
ignorance in our hearts. And thus one says: "Declare to me the shortness of
my days."(9) In this manner, and for our profit, the end of this world
(age)--that is to say, this present life--is a thing of which we are
ignorant.


II.--THE GOSPEL ACCORDING TO LUKE.

AN INTERPRETATION.--CHAP. XXII. 42-48.

Ver. 42. "Father, if Thou be willing to remove(10) this cup from me:
nevertheless not my will, but Thine, be done."

   But let these things be enough to say on the subject of the will. This
word, however, "Let the cup pass," does not mean, Let it not come near me,
or approach me.(11) For what can "pass from Him," certainly must first come
nigh Him; and what does pass thus from Him, must be by Him. For if it does
not reach Him, it cannot pass from Him. For He takes to Himself the person
of man, as having been made man. Wherefore also on this occasion He
deprecates the doing of the inferior, which is His own, and begs that the
superior should be done, which is His Father's, to wit, the divine will;
which again, however, in respect of the divinity, is one and the same will
in Himself and in the Father. For it was the Father's will that He should
pass through every trial (temptation); and the Father Himself in a
marvellous manner brought Him on this course, not indeed with the trial
itself as His goal, nor in order simply that He might enter into that, but
in order that He might prove Himself to be above the trial, and also beyond
it.(12) And surely it is the fact, that the Saviour asks neither what is
impossible, nor what is impracticable, nor what is contrary to the will of
the Father. It is something possible; for I Mark makes mention of His
saying, "Abba, Father, all things are possible unto Thee."(1) And they are
possible if He wills them; for Luke tells us that He said, "Father, if Thou
be willing, remove(2) this cup from me." The Holy Spirit, therefore,
apportioned among the evangelists, makes up the full account of our Sav-
iour's whole disposition by the expressions of these several narrators
together. He does not, then, ask of the Father what the Father wills not.
For the words, "If Thou be willing," were demonstrative of subjection and
docility? not of ignorance or hesitancy. For this reason, the other
scripture says, "All things are possible unto Thee." And Matthew again
admirably describes the submission and humility(4) when he says, "If it be
possible." For unless I adapt the sense in this way,(5) some will perhaps
assign an impious signification to this expression, "If it be possible;" as
if there were anything impossible for God to do, except that only which He
does not will to do. But ... being straightway strengthened in His humanity
by His ancestral(6) divinity, he urges the safer petition, and desires no
longer that should be the case, but that it might be accomplished in
accordance with the Father's good pleasure, in glory, in constancy, and in
fulness. For John, who has given us the record of the sublimest and
divinest of the Saviour's words and deeds, heard Him speak thus: "And the
cup which my Father hath given me, shall I not drink it?"(7) Now, to drink
the cup was to discharge the ministry and the whole economy of trial with
fortitude, to follow and fulfil the Father's determination, and to surmount
all apprehensions. And the exclamation, "Why hast Thou forsaken me?" was in
due accordance with the requests He had previously made: Why is it that
death has been in conjunction with me all along up till now, and that I
bear not yet the cup? This I judge to have been the Saviour's meaning in
this concise utterance.

   And He certainly spake truth then. Nevertheless He was not forsaken.
But He drank out the cup at once, as His plea had implied, and then passed
away.(8) And the vinegar which was handed to Him seems to me to have been a
symbolical thing. For the turned wine(9) indicated very well the quick
turning(10) and change which He sustained, when He passed from His passion
to impassibility, and from death to deathlessness, and from the position of
one judged to that of one judging, and from subjection under the despot's
power to the exercise of kingly dominion. And the sponge, as I think,
signified the complete transfusion(11) of the Holy Spirit that was realized
in Him. And the reed symbolized the royal sceptre and the divine law. And
the hyssop expressed that quickening and saving resurrection of His, by
which He has also brought health to us.(12)

43. "And there appeared an angel unto Him from heaven, strengthening Him.
44. And being in an agony, He prayed more earnestly; and His sweat was as
it were great drops of blood falling down to the ground."

   The phrase, "a sweat of blood," is a current parabolic expression used
of persons in intense pain and distress; as also of one in bitter grief
people say that the man "weeps tears of blood." For in using the
expression, "as it were great drops of blood," he does not declare the
drops of sweat to have been actually drops of blood.(13) For he would not
then have said that these drops of sweat were like blood. For such is the
force of the expression, "as it were great drops." But rather with the
object of making it plain that the Lord's body was not bedewed with any
kind of subtle moisture which had only the show and appearance of
actuality, but that it was really suffused all over with sweat in the shape
of large thick drops, he has taken the great drops of blood as an
illustration of what was the case with Him. And accordingly, as by the
intensity of the supplication and the severe agony, so also by the dense
and excessive sweat, he made the facts patent, that the Saviour was man by
nature and in reality, and not in mere semblance and appearance, and that
He was subject to all the innocent sensibilities natural to men.
Nevertheless the words, "I have power to lay down my life, and I have power
to take it again,"(14) show that His passion was a voluntary thing; and
besides that, they indicate that the life which is laid down and taken
again is one thing, and the divinity which lays that down and takes it
again is another.

   He says, "one thing and another," not as making a partition into two
persons, but as showing the distinction between the two natures.(15)

   And as, by voluntarily enduring the death in the flesh, He implanted
incorruptibility in it; so also, by taking to Himself of His own free-will
the passion of our servitude,(1) He set in it the seeds of constancy and
courage, whereby He has nerved those who believe on Him for the mighty
conflicts belonging to their witness-bearing. Thus, also, those drops of
sweat flowed from Him in a marvellous way like great drops of blood, in
order that He might, as it were, drain off(2) and empty the fountain of the
fear which is proper to our nature. For unless this had been done with a
mystical import, He certainly would not, even had He been(3) the most
timorous and ignoble of men, have been bedewed in this unnatural way with
drops of sweat like drops of blood under the mere force of His agony.

   Of like import is also the sentence in the narrative which tells us
that an angel stood by the Saviour and strengthened Him. For this, too,
bore also on the economy entered into on our behalf. For those who are
appointed to engage in the sacred exertions of conflicts on account of
piety, have the angels from heaven to assist them. And the prayer, "Father,
remove the cup," He uttered probably not as if He feared the death itself,
but with the view of challenging the devil by these words to erect the
cross for Him. With words of deceit that personality deluded Adam; with the
words of divinity, then, let the deceiver himself now be deluded. Howbeit
assuredly the will of the Son is not one thing, and the will of the Father
another.(4) For He who wills what the Father wills, is found to have the
Father's will. It is in a figure, therefore, that He says, "not my will,
but Thine." For it is not that He wishes the cup to be removed, but that He
refers to the Father's will the right issue of His passion, and honours
thereby the Father as the First.(5) For if the fathers(6) style one's
disposition gnome,(7) and if such disposition relates also to what is in
consideration hidden as if by settled purpose, how say some that the Lord,
who is above all these things, bears a gnomic will?(8) Manifestly that can
be only by defect of reason.

45. "And when He rose from prayer, and was come to His disciples, He found
them sleeping for sorrow; 46. And said unto them, Why sleep ye? Rise and
pray, lest ye enter into temptation."

   For in the most general sense it holds good that it is apparently not
possible for any man to remain altogether without experience of ill. For,
as one says, the whole world lieth in wickedness;"(10) and again, "The most
of the days of man are labour and trouble."(11) But you will perhaps say,
What difference is there between being tempted, and falling or entering
into temptation? Well, if one is overcome of evil--and he will be overcome
unless he struggles against it himself, and unless God protects him with
His shield--that man has entered into temptation, and is in it, and is
brought under it like one that is led captive. But if one withstands and
endures, that man is indeed tempted; but he has not entered into
temptation, or fallen into it. Thus Jesus was led up of the Spirit, not
indeed to enter into temptation, but to be tempted of the devil.(12) And
Abraham, again, did not enter into temptation, neither did God lead him
into temptation, but He tempted (tried) him; yet He did not drive him into
temptation. The Lord Himself, moreover, tempted (tried) the disciples. Thus
the wicked one, when he tempts us, draws us into the temptations, as
dealing himself with the temptations of evil. But God, when He tempts
(tries), adduces the temptations (trials) as one untempted of evil. For
God, it is said, "cannot be tempted of evil."(13) The devil, therefore,
drives us on by violence, drawing us to destruction; but God leads us by
hand, training us for our salvation.

47. "And while He yet spake, behold a multitude, and he that was called
Judas, one of the twelve, went before them, and drew near unto Jesus, and
kissed Him. 48. But Jesus said unto him, Judas, betrayest thou the Son of
man with a kiss?

   How wonderful this endurance of evil by the Lord, who even kissed the
traitor, and spake words softer even than the kiss! For He did not say, O
thou abominable, yea, utterly abominable traitor, is this the return you
make to us for so great kindness? But, somehow, He says simply "Judas,"
using the proper name, which was the address that would be used by one who
commiserated a person, or who wished to call him back, rather than of one
in anger. And He did not say, "thy Master, the Lord, thy benefactor;" but
He said simply, "the Son of man," that is, the tender and meek one: as if
He meant to say, Even supposing that I was not your Master, or Lord, or
benefactor, dost thou still betray one so guilelessly and so tenderly
affected towards thee, as even to kiss thee in the hour of thy treachery,
and that, too, when the kiss was the signal for thy treachery? Blessed art
Thou, O Lord! How great is this example of the endurance of evil that Thou
hast shown us in Thine own person! how great, too, the pattern of
lowliness! Howbeit, the Lord has given us this example, to show us that we
ought not to give up offering our good counsel to our brethren, even should
nothing remarkable be effected by our words.

   For as incurable wounds are wounds which cannot be remedied either by
severe applications, or by those which may act more pleasantly upon
them;(1) so(2) the soul, when it is once carried captive, and gives itself
up to any kind of(3) wickedness, and refuses to consider what is really
profitable for it, although a myriad counsels should echo in it, takes no
good to itself. But just as if the sense of hearing were dead within it, it
receives no benefit from exhortations addressed to it; not because it
cannot, but only because it will not. This was what happened in the case of
Judas. And yet Christ, although He knew all these things beforehand, did
not at any time, from the beginning on to the end, omit to do all in the
way of counsel that depended on Him. And inasmuch as we know that such was
His practice, we ought also unceasingly to endeavour to set those right(4)
who prove careless, even although no actual good may seem to be effected by
that counsel.


III.--ON LUKE XXII. 42, ETC.(5)  (From another manuscript.)

   But let these things be enough to say on the subject of the will. This
word, however, "Let the cup pass," does not mean, Let it not come near me,
or approach me. For what can pass from Him must certainly first come nigh
Him, and what does thus pass from Him must be by Him. For if it does not
reach Him, it cannot pass from Him. Accordingly, as if He now felt it to be
present, He began to be in pain, and to be troubled, and to be sore amazed,
and to be in an agony. And as if it was at hand and placed before Him, He
does not merely say "the cup," but He indicates it by the word "this."
Therefore, as what passes from one is something which neither has no
approach nor is permanently settled with one, so the Saviour's first
request is that the temptation which has come softly and plainly upon Him,
and associated itself lightly with Him, may be turned aside. And this is
the first form of that freedom from falling into temptation, which He also
counsels the weaker disciples to make the subject of their prayers; that,
namely, which concerns the approach of temptation: for it must needs be
that offences come, but yet those to whom they come ought not to fall into
the temptation. But the most perfect mode in which this freedom from
entering into temptation is exhibited, is what He expresses in His second
request, when He says not merely, "Not as I will," but also, "but as Thou
wilt." For with God there is no temptation in evil; but He wills to give us
good exceeding abundantly above what we ask or think. That His will,
therefore, is the perfect will, the Beloved Himself knew; and often does He
say that He has come to do that will, and not His own will,--that is to
say, the will of men. For He takes to Himself the person of men, as having
been made man. Wherefore also on this occasion He deprecates the doing of
the inferior, which is His own, and begs that the superior should be done,
which is His Father's, to wit, the divine will, which again, however, in
respect of the divinity, is one and the same will in Himself and in His
Father. For it was the Father's will that He should pass through every
trial (temptation), and the Father Himself in a marvellous manner brought
Him on this course; not indeed, with the trial itself as His goal, nor in
order simply that He might enter into that, but in order that He might
prove Himself to be above the trial, and also beyond it. And surely it is
the fact that the Saviour asks neither what is impossible, nor what is
impracticable, nor what is contrary to the will of the Father. It is
something possible, for Mark makes mention of His saying, "Abba, Father,
all things are possible unto Thee;" and they are possible if He wills them,
for Luke tells us that He said, "Father, if Thou be willing, remove this
cup from me." The Holy Spirit therefore, apportioned among the evangelists,
makes up the full account of our Saviour's whole disposition by the
expressions of these several narrators together. He does not then ask of
the Father what the Father wills not. For the words, "if Thou be willing,"
were demonstrative of subjection and docility, not of ignorance or
hesitancy. And just as when we make any request that may be accordant with
his judgment, at the hand of father or ruler or any one of those whom we
respect, we are accustomed to use the address, though not certainly as if
we were in doubt about it, "if you please;" so the Saviour also said, "if
Thou be willing:" not that He thought that He willed something different,
and thereafter learned the fact, but that He understood exactly God's
willingness to remove the cup from Him, and as doing so also apprehended
justly that what He wills is also possible unto Him. For this reason the
other scripture says, "All things are possible unto Thee." And Matthew
again admirably describes the submission and the humility, when he says,
"if it be possible." For unless we adapt the sense in this way, some will
perhaps assign an impious signification to this expression "if it be
possible," as if there were anything impossible for God to do, except that
only which He does not will to do. Therefore the request which He made was
nothing independent, nor one which pleased Himself only, or opposed His
Father's will, but one also in conformity with the mind of God. And yet
some one may say that He is overborne and changes His mind, and asks
presently something different from what He asked before, and holds no
longer by His own will, but introduces His Father's will. Well, such truly
is the case. Nevertheless He does not by any means make any change from one
side to another; but He embraces another way, and a different method of
carrying out one and the same transaction, which is also a thing agreeable
to both; choosing, to wit, in place of the mode which is the inferior, and
which appears unsatisfying also to Himself, the superior and more,
admirable mode marked out by the Father. For no doubt He did pray that the
cup might pass from Him; but He says also, "Nevertheless, not as I will,
but as Thou wilt." He longs painfully, on the one hand, for its passing
from Him, but (He knows that) it is better as the Father wills. For He does
not utter a petition for its not passing away now, instead of one for its
removal; but when its withdrawal is now before His view, He chooses rather
that this should be ordered as the Father wills. For there is a twofold
kind, of withdrawal: there is one in the instance of an object that has
shown itself and reached another, and is gone at once on being  followed by
it or on outrunning it, as is the case with racers when they graze each
other in passing; and there is another in the instance of an object that
has sojourned and tarried with another, and sat down by it, as in the case
of a marauding band or a camp, and that after a time withdraws on being
conquered, and on gaining the opposite  of a success. For if they prevail
they do not retire, but carry off with them those whom they  have reduced;
but if they prove unable to win  the mastery, they withdraw themselves in
disgrace. Now it was after the former similitude that He wished that the
cup might come into His hands, and promptly pass from Him again very
readily and quickly; but as soon as He spake thus, being at once
strengthened in His humanity by the Father's divinity, He urges the safer
petition, and desires no longer that should be the case, but that it might
be accomplished in accordance with the Father's good pleasure, in glory, in
constancy, and in fulness. For John, who has given us the record of the
sublimest and divinest of the Saviour's words and deeds, heard Him speak
thus: "Act the cup which my Father hath given me, shall I not drink it?"
Now, to drink the cup was to discharge the ministry and the whole economy
of trial with fortitude, to follow and fulfil the Father's determination,
and to surmount all apprehensions; and, indeed, in the very prayer which He
uttered He showed that He was leaving these (apprehensions) behind Him. For
of two objects, either may be said to be removed from the other: the object
that remains may be said to be removed from the one that goes away, and the
one that goes away may be said to be removed from the one that remains.
Besides, Matthew has indicated most clearly that He did indeed pray that
the cup might pass from Him, but yet that His request was that this should
take place not as He willed, but as the Father willed it. The words given
by Mark and Luke, again, ought to be introduced in their proper connection.
For Mark says, "Nevertheless not what I will, but what Thou wilt;" and Luke
says, "Nevertheless not my will, but Thine be done." He did then express
Himself to that effect, and He did desire that His passion might abate and
reach its end speedily. But it was the Father's will at the same time that
He should carry out His conflict in a manner demanding sustained effort,(2)
and in sufficient measure. Accordingly He (the Father) adduced all that
assailed Him. But of the missiles that were hurled against Him, some were
shivered in pieces, and others were dashed back as with invulnerable arms
of steel, or rather as from the stern and immoveable rock. Blows,
spittings, scourgings, death, and the lifting up in that death,(3) all came
upon Him; and when all these were gone through, He became silent and
endured in patience unto the end, as if He suffered nothing, or was already
dead. But when His death was being prolonged, and when it was now
overmastering Him, if we may so speak, beyond His utmost strength, He cried
out to His Father, "Why hast Thou forsaken me?" And this exclamation was in
due accordance with the requests He had previously made: Why is it that
death has been in such close conjunction with me all along up till now, and
Thou dost not yet bear the cup past me?(4) Have I not drank it already, and
drained it? But if not, my dread is that I may be utterly consumed by its
continuous pressure;(5) and that is what would befall me, wert Thou to
forsake me: then would the fulfilment abide, but I would pass away, and
119 be made of none effect.(1) Now, then, I entreat Thee, let my baptism be
finished, for indeed I have been straitened greatly until it should be
accomplished.--This I judge to have been the Saviour's meaning in this
concise utterance. And He certainly spake truth then. Nevertheless He was
not forsaken. Albeit He drank out the cup at once, as His plea had implied,
and then passed away. And the vinegar which was handed to Him seems to me
to have been a symbolical thing. For the turned wine indicated very well
the quick turning and change which He sustained when He passed from His
passion to impassibility, and from death to deathlessness, and from the
position of one judged to that of one judging, and from subjection under
the despot's power to the exercise of kingly dominion. And the sponge, as I
think, signified the complete transfusion of the Holy Spirit that was
realized in Him. And the reed symbolized the royal sceptre and the divine
law. And the hyssop expressed that quickening and saving resurrection of
His by which He has also brought health to us.(2) But we have gone through
these matters in sufficient detail on Matthew and John. With the permission
of God, we shall speak also of the account given by Mark. But at present we
shall keep to what follows in our passage.


IV.--AN EXPOSITION OF LUKE XXII. 46, ETC.(3)

   This prayer He also offered up Himself, falling repeatedly on His face;
and on both occasions He urged His request for not entering into
temptation: both when He prayed, "If it be possible, let this cup pass from
me;" and when He said, "Nevertheless not as I will, but as Thou wilt." For
He spoke of not entering into temptation, and He made that His prayer; but
He did not ask that He should have no trial whatsoever in these
circumstances, or(4) that no manner of hardship should ever befall Him. For
in the most general application it holds good, that it does not appear to
be possible for any man to remain altogether without experience of ill:
for, as one says, "The whole world lieth in wickedness;"(5) and again, "The
most of the days of man are labour and trouble,"(6) as men themselves also
admit. Short is our life, and full of sorrow. Howbeit it was not meet that
He should bid them pray directly that that curse might not be fulfilled,
which is expressed thus: "Cursed is the ground in thy works: in sorrow
shalt thou eat of it all the days of thy life;"(7) or thus, "Earth thou
art, and unto earth shall  thou return."(8) For which reason the Holy
Scriptures, that indicate in many various ways the dire  distressfulness of
life, designate it as a valley of weeping. And most of all indeed is this
world a scene of pain to the saints, to whom He addresses this word, and He
cannot lie in uttering it: "In the world ye shall have tribulation."(9) And
to the same effect also He says by the prophet, "Many are the afflictions
of the righteous."(10) But I suppose that He refers to this entering not
into temptation, when He speaks in the prophet's words of being delivered
out of the afflictions. For He adds, "The Lord will deliver him out of them
all." And this is just in accordance with the Saviour's word, whereby He
promises that they will overcome their afflictions, and that they will
participate in that victory which He has won for them. For after saying,
"In the world ye shall have tribulation," He added, "But be of good cheer,
I have overcome the world." And again, He taught them to pray that they
might not fall into temptation, when He said, "And lead us not into
temptation;" which means, "Suffer us not to fall into temptation." And to
show that this did not imply they should not be tempted, but really that
they should be delivered from the evil, He added, "But deliver us from
evil." But perhaps you will say, What difference is there between being
tempted, and falling or entering into temptation? Well, if one is overcome
of evil--and he will be overcome unless he struggles against it himself,
and unless God protects him with His shield--that man has entered into
temptation, and is in it, and is brought under it like one that is led
captive. But if one withstands and endures, that man is indeed tempted; but
he has not entered into temptation, or fallen under it. Thus Jesus was led
up of the Spirit, not indeed to enter into temptation, but "to be tempted
of the devil."(11) And Abraham, again, did not enter into temptation,
neither did God lead him into temptation, but He tempted (tried) him; yet
He did not drive him into temptation. The Lord Himself, moreover, tempted
(tried) the disciples. And thus the wicked one, when he tempts us, draws us
into the temptations, as dealing himself with the temptations of evil; but
God, when He tempts (tries), adduces the temptations as one untempted of
evil. For God, it is said, "cannot be tempted of evil."(12) The devil,
therefore, drives us on by violence, drawing us to destruction; but God
leads us by the hand, training us for our salvation.


V.--ON JOHN VIII. 12.(1)

   Now this word "I am" expresses His eternal subsistence. For if He is
the reflection of the eternal light, He must also be eternal Himself. For
if the light subsists for ever, it is evident that the reflection also
subsists for ever. And that this light subsists, is known only by its
shining; neither can there be a light that does not give light. We come
back, therefore, to our illustrations. If there is day, there is light; and
if there is no such thing, the sun certainly  cannot be present.(2) If,
therefore, the sun had been eternal, there would also have been endless
day. Now, however, as it is not so, the day begins when the sun rises, and
it ends when the sun sets. But God is eternal light, having neither
beginning nor end. And along with Him there is the reflection, also without
beginning, and everlasting. The Father, then, being eternal, the Son is
also eternal, being light of light; and if God is the light, Christ is the
reflection; and if God is also a Spirit, as it is written, "God is a
Spirit," Christ, again, is called analogously Spirit.(3)


VI.--OF THE ONE SUBSTANCE.(4)

   The plant that springs from the root is something distinct from that
whence it grows up; and yet it is of one nature with it. And the river
which flows from the fountain is something distinct from the fountain. For
we cannot call either the river a fountain, or the fountain a river.
Nevertheless we allow that they are both one according to nature, and also
one in substance; and we admit that the fountain may be conceived of as
father, and that the river is what is begotten of the fountain.(5)

   VII.--ON THE RECEPTION OF THE LAPSED TO PENITENCE.(6)

   But now we are doing the opposite. For whereas Christ, who is the good
Shepherd, goes in quest of one who wanders, lost among the mountains, and
calls him back when he flees from Him, and is at pains to take him up on
His shoulders when He has found him, we, on the contrary, harshly spurn
such a one even when He approaches us. Yet let us not consult so miserably
for ourselves, and let us not in this way be driving the sword against
ourselves. For when people set themselves either to do evil or to do good
to others, what they do is certainly not confined to the carrying out of
their will on those others; but just as they attach themselves to iniquity
or to goodness, they will themselves become possessed either by divine
virtues or by unbridled passions. And the former will become the followers
and comrades of the good angels; and both in this world and in the other,
with the enjoyment of perfect peace and immunity from all ills, they will
fulfil the most blessed destinies unto all eternity, and in God's
fellowship they will be for ever (in possession of) the supremest good. But
these latter will fall away at once from the peace of God and from peace
with themselves, and both in this world and after death they will abide
with the spirits of blood-guiltiness.(7) Wherefore let us not thrust from
us those who seek a penitent return; but let us receive them gladly, and
number them once more with the stedfast, and make up again what is
defective in them.


Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland beginning in
1867. (ANF 6, Roberts and Donaldson). The digital version is by The
Electronic Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

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