(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:
Alexander of Cappadocia
Theognostus of Alexandria
Pierius of Alexandria
Theonas of Alexandria
Phileas
Pamphilius
Malchion
[Translated by the Rev. S. D. F. Salmond, M.A.]
ALEXANDER OF CAPPADOCIA.
FROM THE EPISTLES OF ALEXANDER.
I. AN EPISTLE TO THE PEOPLE OF ANTIOCH.(1)
Alexander, a servant and prisoner of Jesus Christ, sends greeting in the
Lord to the blessed church of Antioch. Easy and light has the Lord made my
bonds to me during the time of my imprisonment since I have learned that in
the providence of God, Asclepiades--who, in regard to the right faith, is
most eminently qualified for the office--has undertaken the episcopate of
your holy church of Antioch. And this epistle, my brethren and masters, I
have sent by the hand of the blessed presbyter Clement,(2) a man virtuous
and well tried, whom ye know already, and will know yet better; who also,
coming here by the providence and supervision of the Master, has
strengthened and increased the Church of the Lord.
II. FROM AN EPISTLE TO THE ANTINOITES.(3)
Narcissus salutes you, who held the episcopate in this district before me,
who is now also my colleague and competitor in prayer for you,(4) and who,
having now attained to(5) his hundred and tenth year, unites with me in
exhorting you to be of one mind.(6)
III. FROM AN EPISTLE TO ORIGEN.(7)
For this, as thou knowest, was the will of God, that the friendship
subsisting between us from our forefathers should be maintained unbroken,
yea rather, that it should increase in fervency and strength. For we are
well acquainted with those blessed fathers who have trodden the course
before us, and to whom we too shall soon go: Pantaenus, namely, that man
verily blessed, my master; and also the holy Clement, who was once my,
master and my benefactor; and all the rest who may be like them, by whose
means also I have come to know thee, my lord and brother, who excellest
all.(8)
IV. FROM AN EPISTLE TO DEMETRIUS, BISHOP OF ALEXANDRIA.(9)
And he(10)--i.e., Demetrius--has added to his letter that this is a matter
that was never heard of before, and has never been done now,--namely, that
laymen should take part in speaking,(11) when there are bishops present.
But in this assertion he has departed evidently far from the truth by some
means. For, indeed, wherever there are found persons capable of profiling
the brethren, such persons are exhorted by the holy bishops to address the
people. Such was the case at Laranda, where Evelpis was thus exhorted by
Neon; and at Iconium, Paulinus was thus exhorted by Celsus; and at Synada,
Theodorus also by Atticus, our blessed brethren. And it is probable that
this is done in other places also, although we know not the fact.(12)
THEOGNOSTUS OF ALEXANDRIA.
FROM HIS SEVEN BOOKS OF HYPOTYPOSES OR OUTLINES.
I.[11]
The substance[12] of the Son is not a substance devised extraneously,[13]
nor is it one introduced out of nothing;[14] but it was born of the
substance of the Father, as the reflection of light or as the steam of
water. For the reflection is not the sun itself, and the steam is not the
water itself, nor yet again is it anything alien; neither He Himself the
Father, nor is He alien, but He is[15] an emanation[16] from the substance
of the Father, this substance of the Father suffering the while no
partition. For as the sun remains the same and suffers no diminution from
the rays that are poured out by it, so neither did the substance of the
Father undergo any change in having the Son as an image of itself.
II.[17]
Theognostus, moreover, himself adds words to this effect: He who has
offended against the first term[18] and the second, may be judged to
deserve smaller punishment; but he who has also despised the third, can no
longer find pardon. For by the first term and the second, he says, is meant
the teaching concerning the Father and the Son; but by the third is meant
the doctrine committed to us with respect to the perfection[1] and the
partaking of the Spirit. And with the view of confirming this, he adduces
the word spoken by the Saviour to the disciples: "I have yet many things to
say unto you, but ye cannot bear them now. But when the Holy Spirit is
come, He will teach you."[2]
III.[13]
Then he says again: As the Saviour converses with those not yet able to
receive what is perfect,[4] condescending to their littleness, while the
Holy Spirit communes with the perfected, and yet we could never say on that
account that the teaching of the Spirit is superior to the teaching of the
Son, but only that the Son condescends to the imperfect, while the Spirit
is the seal of the perfected; even so it is not on account of the
superiority of the Spirit over the Son that the blasphemy against the
Spirit is a sin excluding impunity and pardon, but because for the
imperfect there is pardon, while for those who have tasted the heavenly
gift,[5] and been made perfect, there remains no plea or prayer for pardon.
PIERIUS OF ALEXANDRIA.[1]
I.--A FRAGMENT OF A WORK OF PIERIUS ON THE FIRST EPISTLE OF PAUL TO THE
CORINTHIANS.[1]
Origen, Dionysius, Pierius, Eusebius of Caesareia, Didymus, and
Apollinaris, have interpreted this epistle most copiously;[2] of whom
Pierius, when he was expounding and unfolding the meaning of the apostle,
and purposed to explain the words. For I would that all men were even as I
myself,[3] added this remark: In saying this, Paul, without disguise,
preaches celibacy.[4]
II.--A SECTION ON THE WRITINGS OF PIERIUS.[1] DIFFERENT DISCOURSES OF THE
PRESBYTER PIERIUS.
There was read a book by Pierius the presbyter, who, they say, endured the
conflict[2] for Christ, along with his brother Isidorus. And he is reputed
to have been the teacher of the martyr Pamphilus in ecclesiastical studies,
and to have been president of the school at Alexandria. The work contained
twelve books.[3] And in style he is perspicuous and clear, with the easy
flow, as it were, of a spoken address, displaying no signs of laboured
art,[4] but bearing us quietly along, smoothly and gently, like off-hand
speaking. And in argument he is most fertile, if any one is so. And he
expresses his opinion on many things outside what is now established in the
Church, perhaps in an antique manner;[5] but with respect to the Father and
the Son, he sets forth his sentiments piously, except that he speaks of two
substances and two natures; using, however, the terms substance and nature,
as is apparent from what follows, and from what precedes this passage, in
the sense of person[6] and not in the sense put on it by the adherents of
Arius. With respect to the Spirit, however, he lays down his opinion in a
very dangerous and far from pious manner. For he affirms that He is
inferior to the Father and the Son in glory.[7] He has a passage also in
the book[8] entitled, On the Gospel according to Luke, from which it is
possible to show that the honour or dishonour of the image is also the
honour or dishonour of the original. And, again, he indulges in some
obscure speculations, after the manner of the nonsense of Origen, on the
subject of the "pre-existence of souls." And also in the book on the
Passover (Easter) and on Hosea, he treats both of the cherubim made by
Moses, and of the pillar of Jacob, in which passages he admits the actual
construction of those things, but propounds the foolish theory that they
were given economically, and that they were in no respect like other things
which are made; inasmuch as they bore the likeness of no other form, but
had only, as he foolishly says, the appearance of wings.[9]
THEONAS OF ALEXANDRIA.
THE EPISTLE OF THEONAS, BISHOP OF ALEXANDRIA, TO LUCIANUS, THE CHIEF
CHAMBERLAIN.[4] BISHOP THEONAS TO LUCIANUS, THE CHIEF CHAMBERLAIN OF OUR
MOST INVINCIBLE EMPEROR.
I.
I give thanks to Almighty God and our Lord Jesus Christ, who has not
given over the manifesting of His faith throughout the whole world, as the
sole specific for our salvation,[5] and the extending of it even in the
course of the persecutions of despots. Yea, like gold reduced in the
furnace, it has only been made to shine the more under the storms of
persecution, and its truth and grandeur have only become always the more
and more illustrious, so that now, peace being granted to the churches by
our gracious prince, the works of Christians are shining even in sight of
the unbelieving, and God your Father, who is in heaven, is glorified
thereby;[6] a thing which, if we desire to be Christians in deed rather
than in word, we ought to seek and aspire after as our first object on
account of our salvation. For if we seek our own glory, we set our desire
upon a vain and perishing object, and one which leads ourselves on to
death. But the glory of the Father and of the Son, who for our salvation
was nailed to the cross, makes us safe for the everlasting redemption; and
that is the greatest hope of Christians.
Wherefore, my Lucianus, I neither suppose nor desire that yon should
make it a matter of boasting, that by your means many persons belonging to
the palace of the emperor have been brought to the knowlege of the truth;
hut rather does it become us to give the thanks to our God who has made
thee a good instrument for a good work, and has raised thee to great honour
with the emperor, that you might diffuse the sweet savour of the Christian
name to His own glory and to the salvation of many. For just the more
completely that the emperor himself. though not yet attached[7] to the
Christian religion, has entrusted the care of his life and person to these
same Christians as his more faithful servants, so much the more careful
ought ye to be, and the more diligent and watchful in seeing to his safety
and in attending upon him, so that the name of Christ may be greatly
glorified thereby, and His faith extended daily through you who wait upon
the emperor. For in old times some former princes thought us malevolent and
filled with all manner of crime; but now, seeing your good works, they
should not be able to avoid glorifying Christ Himself.[1]
II.
Therefore you ought to strive to the utmost of your power not to fall
into a base or dishonourable, not to say an absolutely flagitious way of
thinking, lest the name of Christ be thus blasphemed even by you. Be it far
from you that you should sell the privilege of access to the emperor to any
one for money, or that you should by any means place a dishonest account of
any affair before your prince, won over either by prayers or by bribes. Let
all the lust of avarice be put from you, which serves the cause of idolatry
rather than the religion of Christ.[2] No filthy lucre, no duplicity, can
befit the Christian who embraces the simple and unadorned[3] Christ. Let no
scurrilous or base talk have place among you. Let all things be done with
modesty, courteousness, affability, and uprightness, so that the name of
our God and Lord Jesus Christ may be glorified in all.
Discharge the official duties to which yon are severally appointed with
the utmost fear of God and affection to your prince, and perfect
carefulness. Consider that every command of the emperor which does not
offend God has proceeded from God Himself;[4] and execute it in love as
well as in fear, and with all cheerfulness. For there is nothing which so
well refreshes a man who is wearied out with weighty cares as the
seasonable cheerfulness and benign patience of an intimate servant; nor,
again, on the other hand, does anything so much annoy and vex him as the
moroseness and impatience and grumbling of his servant. Be such things far
from you Christians, whose walk is in zeal for the faith.[5] But in order
that God may be honoured[6] in yourselves, suppress ye and tread down all
your vices of mind and body. Be clothed with patience and courtesy; be
replenished with the virtues and the hope of Christ. Bear all things for
the sake of your Creator Himself; endure all things; overcome and get above
all things, that ye may win Christ the Lord. Great are these duties, and
full of painstaking. But he that striveth for the mastery[7] is temperate
in all things; and they do it to obtain a corruptible crown, but we an
incorruptible.
III.
But because, as I apprehend it, ye are assigned to different offices,
and you, Lucianus, are styled the head of them all, whom, also, by the
grace of Christ given you, you are able to direct and dispose in their
different spheres, I am certain that it will not displease you if I also
bring before your notice, in a particular and summary manner, some of my
sentiments on the subject of these offices. For I hear that one of you
keeps the private moneys of the emperor; another the imperial robes and
ornaments; another the precious vessels; another the books, who, I
understand, does not as yet belong to the believers; and others the
different parts of the household goods. And in what manner, therefore,
these charges ought, in my judgment, to be executed, I shall indicate in a
few words.
IV.
He who has charge of the private moneys of the emperor ought to keep
every thing in an exact reckoning. He should be ready at any time to give
an accurate account of all things. He should note down every thing in
writing, if it is at all possible, before giving money to another. He
should never trust such things to his memory, which, being drawn off day by
day to other matters, readily fails us, so that, without writing, we
sometimes honestly certify things which have never existed; neither should
this kind of writing be of a commonplace order, but such as easily and
clearly unfolds all things, and leaves the mind of the inquirer without any
scruple or doubt on the subject; a thing which will easily he effected if a
distinct and separate account is kept in writing of all receipts, and of
the time when, and the person by whom, and the place at which they were
made.[8] And, in like manner, all that is paid out to others, or expended
by order of the emperor, should be entered in its own place by itself in
the reckoning; and that servant should be faithful and prudent, so that his
lord may rejoice that he has set him over his goods? and may glorify Christ
in him.
V.
Nor will the diligence and care of that servant be less who has the
custody of the robes and imperial ornaments. All these he should enter in a
most exact catalogue, and he should keep a note of what they are and of
what sort, and in what places stored, and when he received them, and from
whom, and whether they are soiled or unsoiled. All these things he should
keep in his diligence; he should often review again, and he should often go
over them that they may be the more readily known again. All these he
should have at hand, and all in readiness; and he should always give the
clearest information on every matter on which it is sought, to his prince
or his superior, whenever they ask about any thing; and all this at the
same time in such wise that every thing may be done in humility and
cheerful patience, and that the name of Christ may be praised even in a
small matter.
VI. In a similar manner should he conduct himself to whose fidelity are
entrusted the vessels of silver and gold, and crystal or murrha,[1] for
eating or for drinking. All these he should arrange suitably, of them all
he should keep an account, and with all diligence he should make an
inventory of how many and which sort of precious stones are in them. He
should examine them all with great prudence; he should produce them in
their proper places and on their proper occasions. And he should observe
most carefully to whom he gives them, and at what time, and from whom he
receives them again, lest there should occur any mistake or injurious
suspicion, or perhaps some considerable loss in things of value.
VII.
The most responsible person. however, among you, and also the most
careful, will be he who may be entrusted by the emperor with the custody of
his library. He will himself select for this office a person of proved
knowledge, a man grave and adapted to great affairs, and ready to reply to
all applications for information, such a one as Philadelphus chose for this
charge, and appointed to the superintendence of his most noble library--I
mean Aristeus, his confidential chamberlain, whom he sent also as his
legate to Eleazar, with most magnificent gifts, in recognition of the
translation of the Sacred Scriptures; and this person also wrote the full
history of the Seventy Interpreters. If, therefore, it should happen that a
believer in Christ is called to this same office, he should not despise
that secular literature and those Gentile intellects which please the
emperor.[2] To be praised are the poets for the greatness of their genius,
the acuteness of their inventions, the aptness and lofty eloquence of their
style. To be praised are the orators; to be praised also are the
philosophers in their own class. To be praised, too, are the historians,
who unfold to us the order of exploits, and the manners and institutions of
our ancestors, and show us the rule of life from the proceedings of the
ancients. On occasion also he will endeavour to laud the divine Scriptures,
which, with marvellous care and most liberal expenditure, Ptolemy
Philadelphus caused to be translated into our language;[3] and sometimes,
too, the Gospel and the Apostle will be landed for their divine oracles;
and there will be an opportunity for introducing the mention of Christ;
and, little by little, His exclusive divinity will be explained; and all
these things may happily come to pass by the help of Christ.
He ought, therefore, to know all the books which the emperor possesses;
he should often turn them over, and arrange them neatly in their proper
order by catalogue; if, however, he shall have to get new books, or old
ones transcribed, he should be careful to obtain the most accurate
copyists; and if that cannot be done, he should appoint learned men to the
work of correction, and recompense them justly for their labours. He should
also cause all manuscripts to be restored according to their need, and
should embellish them, not so much with mere superstitious extravagance, as
with useful adornment; and therefore he should not aim at having the whole
manuscripts written on purple skins and in letters of gold, unless the
emperor has specially required that. With the utmost, most submission,
however, he should do every thing that is agreeable to Caesar. As he is
able, he should, with all modesty, suggest to the emperor that he should
read, or hear read, those books which suit his rank and honour, and
minister to good use rather than to mere pleasure. He should himself first
be thoroughly familiar with those books, and he should often commend them
in presence of the emperor, and set forth, in an appropriate fashion, the
testimony and the weight of those who approve them, that he may not seem to
lean to his own understanding only.
VIII.
Those, moreover, who have the care of the emperor's person should be in
all things as prompt as possible; always, as we have said, cheerful in
countenance, sometimes merry, but ever with such perfect modesty as that he
may commend it above all else in you all, and perceive that it is the true
product of the religion of Christ. You should also all be elegant and tidy
in person and attire, yet, at the same time, not in such wise as to attract
notice by extravagance or affectation, lest Christian modesty be
scandalised.[4] Let every thing be ready at its proper time, and disposed
as well as possible in its own order. There should also be due arrangement
among you, and carefulness that no confusion appear in your work, nor any
loss of property in any way; and appropriate places should be settled and
suitably prepared, in accordance with the capacity (captu) and importance
of the places.
Besides this, your servants should be the most thoroughly honest, and
circumspect, and modest, and as serviceable to you as possible. And see
that you instruct and teach them in true doctrine with all the patience and
charity of Christ; but if they despise and lightly esteem your
instructions, then dismiss them, lest their wickedness by any hap recoil
upon yourselves. For sometimes we have seen, and often we have heard, how
masters have been held in ill-repute in consequence of the wickedness of
their servants.
If the emperor visits her imperial majesty, or she him, then should ye
also be most circumspect in eye and demeanour, and in all your words. Let
her mark your mastery of yourselves and your modesty;(1) and let her
followers and attendants mark your demeanour; let them mark it and admire
it, and by reason thereof praise Jesus Christ our Lord in you. Let your
conversation always be temperate and modest, and seasoned with religion as
with salt.(2) And, further, let there be no jealousy among you or
contentiousness, which might bring you into all manner of confusion and
division, and thus also make you objects of aversion to Christ and to the
emperor, and lead you into the deepest abomination, so that not one stone
of your building could stand upon another.
IX.
And do thou, my dearest Lucianus, since thou art wise, bear with good-
will the unwise;(3) and they too may perchance become wise. Do no one an
injury at any time, and provoke no one to anger. If an injury is done to
you, look to Jesus Christ; and even as ye desire that He may remit your
transgressions, do ye also forgive them theirs;(4) and then also shall ye
do away with all ill-will, and bruise the head of that ancient serpent,(5)
who is ever on the watch with all subtlety to undo your good works and your
prosperous attainments. Let no day pass by without reading some portion of
the Sacred Scriptures, at such convenient hour as offers, and giving some
space to meditation.(6) And never cast off the habit of reading in the Holy
Scriptures; for nothing feeds the soul and enriches the mind so well as
those sacred studies do. But look to this as the chief gain you are to make
by them, that, in all due patience, ye may discharge the duties of your
office religiously and piously --that is, in the love of Christ--and
despise all transitory objects for the sake of His eternal promises.
which in truth surpass all human comprehension and understanding? and
shall conduct you into everlasting felicity.
A happy adieu to you in Christ, my Lord Lucianus.
PHILEAS.
FRAGMENTS OF THE EPISTLE OF PHILEAS TO THE PEOPLE OF THMUIS.(2) I.
Having before them all these examples and signs and illustrious tokens
which are given us in the divine and holy Scriptures, the blessed martyrs
who lived with us did not hesitate. but, directing the eye of their soul in
sincerity to that God who is over all, and embracing with willing mind the
death which their piety cost them, they adhered steadfastly to their
vocation. For they learned that our Lord Jesus Christ endured man's estate
on our behalf, that He might destroy all sin, and furnish us with the
provision needful for our entrance into eternal life. "For He thought it
not robbery to be equal with God: but made Himself of no reputation, taking
upon Him the form of a servant: and being found in fashion as a man, He
humbled Himself unto death, even the death of the cross."(3) For which
reason also these Christ-bearing(4) martyrs sought zealously the greater
gifts, and endured, some of them, every kind of pain and all the varied
contrivances of torture not merely once, bat once and again; and though the
guards showed their fury against them not only by threatenings m word, but
also by deeds of violence, they did not swerve from their resolution,
because perfect love casteth out fear.(5)
II.
And to narrate their virtue and their manly endurance under every torment,
what language would suffice? For as every one who chose was at liberty to
abuse them, some beat them with wooden clubs,(6) and others with rods, and
others with scourges, and others again with thongs, land others with ropes.
And the spectacle of these modes of torture had great variety in it, and
exhibited vast malignity. For some had their hands bound behind them, and
were suspended on the rack and bad every, limb in their body stretched with
a certain kind of pulleys.(7) Then after all this the torturers, according
to their orders, lacerated with the sharp iron claws(8) the whole body,
not merely, as in the case of murderers, the sides only, but also the
stomach and the knees and the cheeks. And others were hung up in mid-air,
suspended by one hand from the portico, and their sufferings were fiercer
than any other kind of agony by reason of the distention of their joints
and limbs. And others were bound to pillars, face to face, not touching the
ground with their feet, but hanging with all the weight of the body, so
that their chains were drawn all the more tightly by reason of the tension.
And this they endured not simply as long as the governor(9) spoke with
them, or had leisure to hear them, but well-nigh through the whole day. For
when he passed on to others he left some of those under his authority to
keep watch over these former, and to observe whether any of them, being
overcome by the torture, seemed likely to yield. But he gave them orders at
the same time to cast them into chains without sparing, and thereafter,
when they were expiring, to throw them on the ground and drag them along.
For they said that they would not give themselves the slightest concern
about us, but would look upon us and deal with us as if we were nothing at
all. This second mode of torture our enemies devised then over and above
the scourging.
III.
And there were also some who, after the tortures, were placed upon the
stocks and had both their feet stretched through all the four holes, so
that they were compelled to lie on their back on the stocks, as they were
unable (to stand) in, consequence of the fresh wounds they had over the
whole body from the scourging. And others being thrown upon the ground lay
prostrated there by the excessively frequent application of the tortures;
in which condition they exhibited to the onlookers a still more dreadful
spectacle than they did when actually undergoing their torments, bearing,
as they did, on their bodies the varied and manifold tokens of the cruel
ingenuity of their tortures. While this state of matters went on some died
under their tortures putting the adversary to shame by their constancy.
And others were thrust half-dead into the prison, where in a few days, worn
out with their agonies, they met their end. But the rest, getting sure
recovery under the application of remedies, through time and their
lengthened detention in prison, became more confident. And thus then, when
they were commanded to make their choice between these alternatives,
namely, either to put their hand to the unholy sacrifice and thus secure
exemption from further trouble, and obtain from them their abominable
sentence of absolution and liberation,(1) or else to refuse to sacrifice,
and thus expect the judgment of death to be executed on them, they never
hesitated, but went cheerfully to death.(2) For they knew the sentence
declared for us of old by the Holy Scriptures: "He that sacrificeth to
other gods," it is said, "shall be utterly destroyed."(3) And again(4)
"Thou shalt have no other gods before Me."(5)
THE EPISTLE OF THE SAME PHILEAS OF THMUIS TO MELETIUS, BISHOP OF LYCOPOLIS.
THE BEGINNING OF THE EPISTLE OF THE BISHOPS.(1)
Hesychius, Pachomius, Theodorus, and Phileas, to Meletius, our friend and
fellow-minister in the Lord, greeting. Some reports having reached us
concerning thee, which, on the testimony of certain individuals who came to
us, spake of certain things foreign to divine order and ecclesiastical rule
which are being attempted, yea, rather which are being done by thee, we, in
an ingenuous manner held them to be untrustworthy, regarding them to be
such as we would not willingly credit, when we thought of the audacity
implied in their magnitude and their uncertain attempts. But since many who
are visiting us at the present time have lent some credibility to these
reports, and have not hesitated to attest them as facts, we, to our
exceeding surprise, have been compelled to indite this letter to thee. And
what agitation and sadness have been caused to us all in common and to each
of us individually by (the report of) the ordination carried through by
thee in parishes having no manner of connection with thee, we are unable
sufficiently to express. We have not delayed, however, by a short statement
to prove your practice wrong. There is the law of our fathers and
forefathers, of which neither art thou thyself ignorant, established
according to divine and ecclesiastical order; for it is all for the good
pleasure of God and the zealous regard. of better things.(2) By them it has
been established and settled that it is not lawful for any bishop to
celebrate ordinations in other parishes(3) than his own; a law which is
exceedingly important(4) and wisely devised. For, in the first place, it is
but right that the conversation and life of those who are ordained should
be examined with great care; and in the second place, that all confusion
and turbulence should be done away with. For every one shall have enough to
do in managing his own parish, and in finding with great care and many
anxieties suitable subordinates among these with whom he has passed his
whole life, and who have been trained under his hands. But thou, neither
making any account of these things, nor regarding the future, nor
considering the law of our sainted fathers and those who have been taken to
Christ time after time. nor the honour of our great bishop and father,(1)
Peter? on whom we all depend in the hope which we have in the Lord Jesus
Christ, nor softened by our imprisonments and trials, and daily and
multiplied reproach, hast ventured on subverting all things at once. And
what means will be left thee for justifying thyself with respect to these
things? But perhaps thou wilt say: I did this to prevent many being drawn
away with the unbelief of many, because the flocks were in need and
forsaken, there being no pastor with them. Well, but it is most certain
that they are not in such destitution: in the first place, because there
are many going about them and in a position to act as visitors; and in the
second place, even if there was some measure of neglect on their side, then
the proper way would have been for the representation to be made promptly
by the people, and for us to take account of them according to their
desert.(3) But they knew that they were in no want of ministers, and
therefore they did not come to seek them. They knew that we were wont to
discharge them with an admonition from such inquisition for matter of
complaint, or that everything was done with all carefulness which seemed to
be for their profit; for all was done under correction,(4) and all was
considered with well-approved honesty. Thou, however, giving such strenuous
attention to the deceits of certain parties and their vain words, hast made
a stealthy leap to the celebrating of ordinations. For if, indeed, those
with thee were constraining thee to this, and in their ignorance were doing
violence to ecclesiastical order, thou oughtest to have followed the common
rule and have informed us by letter; and in that way what seemed expedient
would have been done. Anti if perchance some persuaded you to credit their
story that it was all over with us,--a thing of which thou couldest not
have been ignorant, because there were many passing and repassing by us who
might visit you,--even although, I say, this had been the case, yet thou
oughtest to have waited for the judgment of the superior father and for his
allowance of this practice. But without giving any heed to these matters, I
but indulging a different expectation, yea rather, indeed, denying all
respect to us, thou hast provided certain rulers for the people. For now we
have learned, too, that there were also divisions,(5) because thy
unwarrantable exercise of the right of ordination displeased many. And thou
wert not persuaded to delay such procedure or restrain thy purpose readily
even by the word of the Apostle Paul, the most blessed seer,(6) and the
man who put on Christ, who is the Christ of all of us no less; for he, in
writing to his dearly-beloved son Timothy, says: "Lay hands suddenly on no
man, neither be partaker of other men's sins."(7) And thus he at once shows
his own anxious consideration for him,(8) and gives him his example and
exhibits the law according to which, with all carefulness and caution,
parties are to be chosen for the honour of ordination.(9) We make this
declaration to thee, that in future thou mayest study(10) to keep within
the safe and salutary limits of the law.
THE CONCLUSION OF THE EPISTLE OF THE BISHOPS.
After receiving and perusing this epistle, he neither wrote any reply nor
repaired to them in the prison, nor went to the blessed Peter. But when all
these bishops and presbyters and deacons had suffered martyrdom in the
prison at Alexandria, be at once entered Alexandria. Now in that city there
was a certain person, by name Isidorus, turbulent in character, and
possessed with the ambition of being a teacher. And there was also a
certain Arius, who wore the habit of piety, and was in like manner
possessed with the ambition to be a teacher. And when they discovered the
object of Meletius's passion(11) and what it was that he sought, hastening
to him, and looking with an evil eye on the episcopal authority of the
blessed Peter, that the aim and desire of Meletius might be made
patent,(12) they discovered to Meletius certain presbyters, then in hiding,
to whom the blessed Peter had given power to act as parish-visitors. And
Meletius recommending them to improve the opportunity given them for
rectifyng their error, suspended them for the time, and by his own
authority ordained two persons in their place,(13) namely, one in prison
and another in the mines. On learning these things the blessed Peter, with
much endurance, wrote to the people of Alexandria an epistle in the
following terms.(14)
PAMPHILUS.
AN EXPOSITION OF THE CHAPTERS OF THE ACTS OF THE APOSTLES.(1)
Having had ourselves the advantage of the method and model received
from our fathers and teachers, we attempt, in a modest way, to give these
in this exposition of the chapters, entreating your forgiveness for the
rashness of such an endeavour in us who are young in point both of years
and of study,(2) and looking to have the indulgences of every one who reads
this writing in prayer on our behalf. We make this exposition, therefore,
after the history of Luke, the evangelist and historian. And, accordingly,
we have indicated whole chapters by the letters of the alphabet,(4) and
their subdivisions into parts we have noted by means of the asterisk.(5)
A. Of Christ's teaching after His resurrection, and of His appearing to the
disciples, and of the promise of the gift of the Holy Ghost, and of the
spectacle and manner of Christ's assumption.(6)
B. Peter's discourse to those who were made disciples, on the subject of
the death and reprobation(7) of Judas;(8) * in this chapter we have also
the section on the substitution of Matthias, who was elected by lot through
the grace of God with prayer.
C. Of the divine descent(9) of the Holy Ghost on the day of Pentecost
which lighted on them who believed. In this we have also the
instruction delivered by Peter, and * passages from the prophets on the
subject, and * on the passion and resurrection and assumption of Christ,
and the gift of the Holy Ghost; also * of the faith of those present, and
their salvation by baptism; and, further, * of the unity of spirit
pervading the believers and promoting the common good, and of the addition
made to their number.
D. Of the healing in (the name of) Christ of the man lame from his birth;
and of the discourse(10) of Peter, in which he reasons and sympathizes and
counsels with respect to his(11) salvation. And here we have * the
interposition (12) of the chief priests through jealousy of what had taken
place, and their judgment on the miracle, and Peter's confession(13) of the
power and grace of Christ. Also the section on * the unbelieving chief
priests, commanding that they should not speak boldly in the name of
Christ,(14) and of the dismissal(15) of the apostles. Then * the
thanksgivings offered up by the Church for the faithful constancy of the
apostles.
E. Of the harmonious and universal fellowship of the believers; and also *
of Ananias and Sapphira and their miserable end.
F. Of the apostles being cast into prison, and led out of it by night by
the angel of the Lord, who enjoined them to preach Jesus without restraint;
and * of the fact that, on the following day, the chief priests apprehended
them again, and, after scourging them, sent them away with the charge not
to teach any longer. Then * the trusty opinion of Gamaliel touching the
apostles, together with certain examples and proofs. G. Of the election of
the seven deacons.
H. The rising and slanderous information of the Jews against Stephen, and
his address concerning the covenant of God with Abraham, and concerning the
twelve patriarchs. Also the account of the famine and the buying of corn,
and the mutual recognition of the sons of Jacob, and of the birth of Moses
and the appearance of God(16) to Moses, which took place at Mount Sinai. *
Also of the exodus and calf-making of Israel (and other matters), up to the
times of Solomon and the building of the temple. * Then the acknowledgment
of the supercelestial glory of Jesus Christ which was revealed to Stephen
himself, on account of which Stephen was himself stoned, and fell asleep
piously.
I. Of the persecution of the Church and the burial of Stephen; also * of
the healing of many in Samaria by Philip the apostle.
J. Of Simon Magus, who believed and was baptized with many others; also *
of the sending of Peter and John to them, and their praying for the descent
of the Holy Ghost upon the baptized.
K. That the participation of the Holy Ghost was not given(1) for money,'
nor to hypocrites, but to saints by faith; also * of the hypocrisy and the
reproof of Simon.
L. That the Lord helps the good and the believing on the way to salvation,
as is shown from the instance of the eunuch.
M. Of the divine call that came from heaven for Paul to the apostleship of
Christ; also * of the healing and the baptism of Paul by the hand of
Ananias, in accordance with the revelation from God, and of his boldness of
speech and his association with the apostles by the instrumentality of
Barnabas.(3)
N. Of the paralytic AEneas who was cured by Peter at Lydda. Also * the
account of Tabitha, the friend of widows, whom Peter raised from the dead
by means of prayer in Joppa.
O. Of Cornelius, and what the angel said to him. Also what was spoken(4) to
Peter from heaven with respect to the calling of the Gentiles. Then * that
Peter, on being summoned, came to Cornelius. * The repetition by Cornelius
of the things which the angel hid(5) to Cornelius himself. * Peter's
instruction of them in Christ, and the gift of the Holy Ghost upon those
who heard him, and how those who believed from among the Gentiles were
baptized there.
P. That Peter recounts to the apostles who contended with him(6) all the
things that had happened in order and separately. Then the sending of
Barnabas to the brethren in Antioch.
Q. The prophecy of Agabus respecting the famine in the world,(7) and the
liberal relief sent to the brethren in Jerusalem.
R. The slaying of the Apostle James. *Also the apprehension of Peter by
Herod, and the account of the manner in which the angel by divine command
delivered him from his bonds, and how Peter, after showing himself to the
disciples by night, quietly withdrew. Also of the punishment of the
keepers, and then of the miserable and fatal overthrow(8) of the impious
Herod.
S. The sending of Barnabas and Paul by the Holy Ghost to Cyprus. * The
things which he did(9) there in the name of Christ on Elyruns the sorcerer.
T. Paul's admirable(10) exposition of the truth concerning Christ, both
from the law and from the prophets in their order, both historical and
evangelical;* his use both of the confuting and the argumentative mode of
discourse on the subject of the transference of the word of preaching to
the Gentiles, and of their persecution and their arrival at Iconium.
U. How, when they had preached Christ in Iconium, and many had believed,
the apostles were persecuted.
V. Of the man lame from his birth in Lystra who was healed by the apostles;
on account of which they were taken by the people of the place for gods who
had appeared on earth. After that, however, Paul is stoned there by the
neighbouring people.
W. That according to the decree and judgment of the apostles, the Gentiles
who believe ought not to be circumcised. Here, also, is the epistle of the
apostles themselves to those from among the Gentiles, on the subject of the
things from which they should keep themselves.(11)* The dissension of Paul
with Barnabas on account of Mark.
X. Of the teaching of Timothy, and of the coming of Paul into Macedonia
according to revelation. *Of the faith and salvation of a certain woman
Lydia, and* of the cure of the damsel having a spirit of divination, on
account of which the masters of the damsel cast Paul into prison; and* of
the earthquake and miracle which happened there; and how the jailer
believed and was baptized forthwith that same night with all his
house.(12)* That the apostles on being besought went out from the prison.
Y. Of the tumult that arose in Thessalonica on account of their preaching,
and of the flight of Paul to Berea, and thence to Athens.
Z. Of the inscription on the altar at Athens, and of the philosophic
preaching and piety of Paul.
AA. Of Aquila and Priscilla, and, the unbelief of the Corinthians, and of
the good-will of God towards them according to fore-knowledge revealed to
Paul. Also* of Priscus,(1) the chief ruler of the synagogue, who believed
with certain others and was baptized. And* that a tumult being stirred up
in Corinth, Paul departed; and coming to Ephesus, and having discoursed
there, he left it.*And concerning Apollos, an eloquent man and a believer.]
BB. Of baptism and the gift of the Holy Ghost conferred by means of the
prayer of Paul on those who believed in Ephesus, and of the healing of the
people. *Of the sons of Sceva, and as to its not being meet to approach(2)
those who have become unbelieving and unworthy of the faith; and of the
confession of those who believed;* and of the tumult that was stirred up in
Ephesus by Demetrius, the silversmith, against the apostles.
CC. Of the circuit of Paul, in which also we have the account of the death
of Eutychus and his restoration by prayer in Troas; also Paul's own
pastoral exhortations(3) to the presbyters at Ephesus; also Paul's voyage
from Ephesus to Caesareia in Palestine.
DD. The prophecy of Agabus as to what should befall Paul in Jerusalem.
EE. The address of James to Paul touching the matter that he should not
offer to keep the Hebrews back from the practice of circumcision.
FF. Of the tumult that was excited against Paul in Jerusalem, and how the
chief-captain rescues him from the mob. *Also Paul's speech(4) concerning
himself and his vocation to be an apostle;* and of what Ananias said to
Paul in Damascus, and of the vision and the voice of God that befell him
once in the temple. *And that when Paul was about to be beaten for these
words, on declaring that he was a Roman, he was let go.
GG. What Paul endured, and what he said, and what he did exactly(5) when he
came down into the council.
HH. Of the ambush planned by the Jews against Paul, and its discovery to
Lysias;* and that Paul was sent to Caesareia to the governor with soldiers
and with a letter.
II. Of the accusation laid by Tertullus in Paul's case, and of his efence
of himself before the governor.
JJ. Of the removal of Felix and the arrival of Festus as his successor, and
of Paul's pleading before them,(6) and his dismissal.
KK. The coming of Agrippa and Bernice, and their inquiry into the case of
Paul.(7)* Paul's defence of himself before Agrippa and Bernice, respecting
his nurture in the law, and his vocation to the Gospel. That Paul does no
wrong to the Jews, Agrippa said to Festus.
LL. Paul's voyage to Rome, abounding in very many and very great perils.
*Paul's exhortation to those with him as to his hope of deliverance. The
shipwreck of Paul, and how they effected their safety on the island of
Melita, and what marvellous things he did on it.
MM. How Paul reached Rome from Melita.
NN. Of Paul's discourse with the Jews in Rome.
There are in all forty chapters; and the sections following these, and
marked with the asterisk,(8) are forty-eight.
MALCHION.
I.--THE EPISTLE WRITTEN BY MALCHION, IN NAME OF THE SYNOD OF ANTIOCH,
AGAINST PAUL OF SAMOSATA.(1)
To Dionysius and Maximus, and to all our fellows in the ministry
throughout the world, both bishops and presbyters and deacons, and to the
whole Catholic Church under heaven, Helenus and Hymenaeus and Theophilus
and Theotecnus and Maximus, Proclus, Nicomas, and Aelianus, and Paul and
Bolanus and Protogenes and Hierax and Eutychius and Theodorus and Malchion
and Lucius, and all the others who are with us, dwelling in the
neighbouring cities and nations, both bishops and presbyters and deacons,
together with the churches of God, send greeting to our brethren beloved in
the Lord.
1. After some few introductory words, they proceed thus:--We wrote to
many of the bishops, even those who live at a distance, and exhorted them
to give their help in relieving us from this deadly doctrine; among these,
we addressed, for instance, Dionysius, the bishop of Alexandria, and
Firmilian of Cappadocia, those men of blessed name. Of these, the one wrote
to Antioch without even deigning to honour the leader in this error by
addressing him; nor did he write to him in his own name, but to the whole
district? of which letter we have also subjoined a copy. And Firmilian, who
came twice in person, condemned the innovations in doctrine, as we who were
present know and bear witness, and as many others know as well as we. But
when he (Paul) promised to give up these opinions, he believed him; and
hoping that, without any reproach to the Word, the matter would be rightly
settled, he postponed his decision; in which action, however, he was
deceived by that denier of his God and Lord, and betrayer of the faith
which he formerly held. And now Firmilian was minded to cross to Antioch;
and he came as far as Tarsus, as having already made trial of the man's
infidel(3) iniquity. But when we had just assembled, and were calling for
him and waiting for his arrival, his end came upon him.
2. After other matters again, they tell us in the following terms of
what manner of life he was:--But there is no need of judging his actions
when he was outside (the Church), when he revolted from the faith and
turned aside to spurious and illegitimate doctrines. Nor need we say any
thing of such matters as this, that, whereas he was formerly poor and
beggarly, having neither inherited a single possession from his fathers,
nor acquired any property by art or by any trade, he has now come to have
excessive wealth by his deeds of iniquity and sacrilege, and by those means
by which he despoils and concusses the brethren, casting the injured
unfairly in their suit,(4) and promising to help them for a price, yet
deceiving them all the while and to their loss, taking advantage of the
readiness of those in difficulties to give in order to get deliverance from
what troubled them, and thus supposing that gain is godliness.(5) Neither
need I say any thing about his pride and the haughtiness with which he
assumed worldly dignities, and his wishing to be styled procurator(6)
rather than bishop, and his strutting through the market-places, and
reading letters and reciting them(7) as he walked in public, and his being
escorted by multitudes of people going before him and following him; so
that he brought ill-will and hatred on the faith by his haughty demeanour
and by the arrogance of his heart. Nor shall I say any thing of the
quackery which he practises in the ecclesiastical assemblies, in the way of
courting popularity and making a great parade, and astounding by such arts
the minds of the less sophisticated; nor of his setting up for himself a
lofty tribunal and throne, so unlike a disciple of Christ; nor of his
having a secretum(1) and calling it by that name, after the manner of the
rulers of this world; nor of his striking his thigh with his hand and
beating the tribunal with his feet; nor of his censuring and insulting
those who did not applaud him nor shake their handkerchiefs,(2) as is done
in the theatres, nor bawl out and leap about after the manner of his
partisans, both male and female, who were such disorderly listeners to him,
but chose to hear reverently and modestly as in the house of God; nor of
his unseemly and violent attacks in the congregation upon the expounders of
the Word who have already departed this life, and his magnifying of
himself, not like a bishop, but like a sophist and juggler; nor of his
putting a stop to the psalms sung in honour of our Lord Jesus Christ, as
the recent compositions of recent men, and preparing women to sing psalms
in honour of himself in the midst of the Church. in the great day of the
Paschal festival, which choristers one might shudder to hear. And besides,
he acted on those bishops and presbyters, who fawned upon him in the
neighbouring districts and cities, to advance the like opinions in their
discourses to their people.
3. For we may say, to anticipate a little what we intend to write
below, that he does not wish to acknowledge that the Son of God came down
from heaven. And this is a statement which shall not be made to depend on
simple assertion; for it is proved abundantly by those memoranda which we
sent you, and not least by that passage in which he says that Jesus Christ
is from below. And they who sing his praise and eulogise him among the
people, declare that their impious teacher has come down as an angel from
heaven. And such utterances the haughty man does not check, but is present
even when they are made. And then again there are these women--these
adopted sisters,(3) as the people of Antioch call them--who are kept by him
and by the presbyters and deacons with him, whose incurable sins in this
and other matters, though he is cognisant of them, and has convicted them,
he connives at concealing, with the view of keeping the men subservient to
himself, and preventing them, by fear for their own position, from daring
to accuse him in the matter of his impious words and deeds. Besides this,
he has made his followers rich, and for that he is loved and admired by
those who set their hearts on these things. But why should we write of
these things? For, beloved, we know that the bishop and all the clergy(4)
ought to be an example in all good works to the people. Nor are we ignorant
of the fact that many have fallen away through introducing these women into
their houses, while others have fallen under suspicion. So that, even
although one should admit that he has been doing nothing disgrace fill in
this matter, yet he ought at least to have avoided the suspicion that
springs out of such a course of conduct. lest perchance some might be
offended, or find inducement to imitate him. For how, then, should any one
censure another, or warn him to beware of yielding to greater familiarity
with a woman, lest perchance he might slip, as it is written:(5) if,
although he has dismissed one, he has still retained two with him, and
these in the bloom of their youth, and of fair countenance; and if when he
goes away he takes them with him; and all this, too, while he indulges in
luxury and surfeiting?
4. And on account of these things all are groaning and lamenting with
themselves; yet they have such a dread of his tyranny and power that they
cannot venture on accusing him. And of these things, as we have said
already, one might take account in the case of a man who held Catholic
sentiments and belonged to our own number; but as to one who has
betrayed(6) the mystery (of the faith), and who swaggers(7) with the
abominable heresy of Artemas,--for why should we hesitate to disclose his
father?--we consider it unnecessary to exact of him an account for these
things.
5. Then at the close of the epistle they add the following words:--We
have been compelled, therefore, to excommunicate this man, who thus
opposeth God Himself, and refuses submission, and to appoint in his place
another bishop for the Church Catholic, and that, as we trust, by the
providence of God--namely, the son of Demetrianus, a man of blessed memory,
and one who presided over the same Church with distinction in former times,
Domnus by name, a man endowed with all the noble qualities which become a
bishop. And this fact we have communicated to you in order that ye may
write him, and receive letters of communion(1) from him. And that other may
write to Artemas, if it please him; and those who think with Artemas may
hold communion with him, if they are so minded.
II.--FRAGMENTS APPARENTLY OF THE SAME EPISTLE OF THE SYNOD OF ANTIOCH; TO
WIT, OF THAT PART OF IT WHICH IT IS AGREED THAT EUSEBIUS LEFT UNNOTICED.(1)
He says, therefore, in the commentaries (they speak of Paul), that he
maintains the dignity of wisdom.
And thereafter:
If, however, he had been united(2) according to formation and
generation, this is what befalls the man. And again: For that wisdom, as we
believe, was not congenerate(3) with humanity substantially, but
qualitatively.(4)
And thereafter:
In what respect, moreover, does he mean to allege that the formation(5)
of Christ is different and diverse from ours, when we hold that, in this
one thing of prime consequence, His constitution differs from ours, to wit,
that what in us is the interior man, is in Him the Word.(6)
And thereafter:
If he means to allege that Wisdom dwells in Him as in no other, this
expresses indeed the same mode of inhabitation, though it makes it excel in
respect of measure and multitude; He being supposed to derive a superior
knowledge from the Wisdom, say for example, twice as large as others, or
any other number of times as large; or, again, it may be less than twice as
large a knowledge as others have. This, however, the catholic and
ecclesiastical canons disallow, and hold rather that other men indeed
received of Wisdom as an inspiration from without, which, though with them,
is distinct from them;(7) but that Wisdom in verity came of itself
substantially into His body by Mary.
And after other matters:
And they hold that there are not two Sons. But if Jesus Christ is the
Son of God, and if Wisdom also is the Son of God; and if the Wisdom is one
thing and Jesus Christ another, there are two Sons.
And thereafter:
Moreover understand (Paul would say) the union with Wisdom in a
different sense, namely as being one according to instruction and
participation;(8) but not as if it were formed according to the substance
in the body.
And after other matters:
Neither was the God who bore the human body and had assumed it, without
knowledge(9) of human affections(10) in the first instance; (11) nor was
the human body without knowledge, in the first instance, of divine
operations in him in whom He (the God) was, and by whom He wrought these
operations. He was formed, in the first instance, as man in the womb; and,
in the second instance,(12) the God also was in the womb, united
essentially with the human,(13) that is to say, His substance being wedded
with the man.
III.--FROM THE ACTS OF THE DISPUTATION CONDUCTED BY MALCHION AGAINST PAUL
OF SAMOSATA.(1)
The compound is surely made tip of the simple elements,(2) even as in
the instance of Jesus Christ, who was made one (person), constituted by God
the Word, and a human body which is of the seed of David, and who subsists
without having any manner of division between the two, but in unity. You,
however, appear to me to decline to admit a constitution(3) after this
fashion: to the effect that there is not in this person, the Son of God
according to substance, but only the Wisdom according to participation. For
you made tiffs assertion, that the Wisdom bears dispensing, and therefore
cannot be compounded;(4) and you do not consider that the divine Wisdom
remained undiminished, even as it was before it evacuated itself;(5) and
thus in this self-evacuation, which it took upon itself in compassion (for
us), it continued undiminished and unchangeable. And this assertion you
also make, that the Wisdom dwelt in Him, just as we also dwell in houses,
the one in the other,(6) and yet not as if we formed a part of the house,
or the house a part of us.
IV.--A POINT IN THE SAME DISPUTATION.(1)
Did I not say before that you do not admit that the only-begotten Son,
who is from all eternity before every creature, was made substantially
existent(2) in the whole person of the Saviour;(3) that is to say, was
united with Him according to substance?
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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