Book VI — Chapter XLVI — Other Epistles of Dionysius. Read in this edition: source locators and uncertainty marks are retained. Square brackets can mark gaps or editorial interventions; headings and supplied subtitles belong to the edition. Coverage and cautions
Chapter XLVI.—Other Epistles of Dionysius.
1. He wrote also an epistle to the brethren in Egypt on Repentance. [1]
2. There is extant also a private letter on Repentance, which he wrote to Conon, [2] [3] [4] [5] [6]
3. Besides all these, he wrote to Cornelius of Rome, when he had received from him an epistle against Novatus. [7] [8] [9] [10]
4. Besides this he writes that he had been informed that Fabius [11] [12] [13]
5. In addition to this there is extant also a certain other diaconal epistle of Dionysius, sent to those in Rome through Hippolytus. [14] [15] [16] [17]
Edition notes These belong to the translator or historical editor, not to the ancient author.
Edition note 1 This epistle on the subject of repentance or penance, which was the burning one just at this time in connection with the lapsed, was doubtless written at about the same time with those to Fabius and Novatian, already referred to. No fragments of it have been preserved.
Open note in the edition commentary Edition note 2 This work ( πρὸς Κόνωνα ἰδία τις περὶ μετανοίας γραφή ), which was probably written at about this same time, is mentioned also by Jerome ( de vir. ill. 69). Eusebius preserves no extract from it, but extended fragments have been preserved in various mss. , and have been published by Pitra ( Spic. Solesm. I. p. 15 sq.), though it is questionable whether all that he gives are genuine. The translation of Dionysius’ works in the Ante-Nicene Fathers omits all of these fragments, though they are interesting and valuable. For further particulars, see Dittrich, p. 62. The general character of the letter must have been the same as that of the preceding.
Open note in the edition commentary Edition note 3 ἐπιστρεπτική ; literally, “calculated to turn.” Musculus and Christophorsonus translate hortatoria; Valesius, objurgatoria; Stroth and Closs, “Ermahnungsschrift”; Crusè, “epistle of reproof.” The word does not necessarily carry the idea of reproof with it, but it is natural to suppose in the present case that it was written while Dionysius was absent from Alexandria, during the persecution of Decius, and if so, may well have contained an admonition to steadfastness, and at the same time, possibly, an argument against rigoristic measures which some of the people may have been advocating in reference to the lapsed. At least, the connection in which Eusebius mentions it might lead us to think that it had something to do with that question, though, as the epistle is no longer extant, we can reach no certainty in the matter.
Open note in the edition commentary Edition note 4 This epistle was doubtless written while Origen was suffering imprisonment in the persecution of Decius (see above, chap. 39, and below, p. 394), and was for the purpose of comforting and encouraging him (cf. Origen’s own work on martyrdom, referred to in chap. 28, above). The epistle is no longer extant. Numerous fragments are given by Gallandi, Migne, and others, which they assign to this work; but Dittrich has shown (p. 35 sq.) that they are to be ascribed to some one else, perhaps to another Dionysius who lived much later than the great bishop.
Open note in the edition commentary Edition note 5 This epistle to the Laodiceans, which is no longer extant, very likely dealt, like so many of the others, with the question of discipline. Of Thelymidres, bishop of Laodicea, we know nothing.
Open note in the edition commentary Edition note 6 We know no more about this epistle to the Armenians than is told us here. The character of the letter must have been similar to the two upon the same subject mentioned above. Of the bishop Merozanes nothing is known.
Open note in the edition commentary Edition note 7 On Cornelius, see above, chap. 39, note. 3. His epistle to Dionysius is no longer extant. Dionysius’ epistle to him is likewise lost, and is known to us only from what Eusebius tells us here. It was written after the death of Fabius of Antioch (see below, §4), and therefore probably in 253 (see above, chap. 39, note 7). It has been questioned whether this synod of Antioch to which, according to Eusebius, Dionysius referred, was really held, or only projected. The Libellus Synodicus records it as an actual synod, but its authority is of no weight. On the other hand, Eusebius’ words seem plainly to indicate that he believed that the council was really held, for he speaks of it as “ the synod at Antioch”; had he thought of it only as projected, he could hardly have referred to it in such definite terms. In spite, therefore, of the doubts of Dittrich, Hefele, and others, I am inclined to believe that Eusebius supposed that the synod had actually been held in Antioch. Whether the epistle of Dionysius warranted him in drawing that conclusion is another question, which cannot be decided. I look upon it, however, as probable that, had the synod been simply projected and failed to convene, some indication of that fact would have been given by Dionysius, and would have caused a modification of Eusebius’ statement.
Open note in the edition commentary Edition note 8 Helenus, bishop of Tarsus, played a prominent part in the controversy concerning the re-baptism of heretics, maintaining, like most of the Oriental bishops, the necessity of re-baptizing them (see below, Bk. VII. chap. 5), and also in the controversy which arose about Paul of Samosata (see Bk. VII. chaps. 28 and 30). From the latter chapter we should gather that he presided at the final council in Antioch, which passed condemnation upon Paul, Firmilian, who seems to have presided at the previous councils, having died on his way to the last one. Of Helenus’ dates we know only what we can gather from the facts here stated. He must have been bishop as early as 252; and he cannot have died until after 265 (on the date of the Antiochian synod at which Paul was condemned, see Bk. VII. chap. 29, note 1).
Open note in the edition commentary Edition note 9 On Firmilian, see above, chap. 26, note 3.
Open note in the edition commentary Edition note 10 On Theoctistus, see above, chap. 19, note 27.
Open note in the edition commentary Edition note 11 On Fabius, bishop of Antioch, see above, chap. 39, note 7.
Open note in the edition commentary Edition note 12 Demetrianus, the successor of Fabius, and predecessor of Paul in the bishopric of Antioch, is mentioned also in Bk. VII. chaps. 5, 14, 27, and 30. The date of his accession is uncertain; but as Fabius died probably in 253 (possibly in 252), we can fix approximately the beginning of his episcopate. In Bk. VII. chaps. 5 and 14, he is said to have survived Gallienus’ edict of toleration (260 a.d. ); but as Harnack has shown ( Zeit des Ignatius, p. 51), this notice is quite unreliable, as are also the notices in the Chronicle. We can only say that his successor, Paul, became bishop between the years 257 and 260.
Open note in the edition commentary Edition note 13 On Alexander, bishop of Jerusalem, see above, chap. 8, note 6.
Open note in the edition commentary Edition note 14 Open note in the edition commentary Edition note 15 Of these two epistles to the Romans we know only the titles, as given here by Eusebius.
Open note in the edition commentary Edition note 16 On these confessors, and their return to the Church, see above, chap. 43, note 9. Dionysius’ epistles to them are known to us only from Eusebius’ reference to them in this passage.
Open note in the edition commentary Edition note 17 Besides the epistles mentioned by Eusebius in this and the previous chapter we know at least the titles of a number of others. In Bk. VII. many are referred to, and extracts from some are quoted by Eusebius. See especially Bk. VII. chap. 26, where another partial list of them is given. Eusebius does not pretend to mention all of Dionysius’ epistles; indeed, he states that he wrote many besides those mentioned. For further particulars in regard to all the epistles known to us, see Dittrich’s monograph.
Open note in the edition commentary