Church History 7.0.1–7.17.1
Greek text: Dindorf, Eusebii Opera 4 (Greek text: W. Dindorf, Eusebii Caesariensis Opera 4 (Leipzig: Teubner, 1871), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Nicene and Post-Nicene Fathers, series 2, vol. 1 (1890).
Church 7, chapter 0
7.0.1Dindorf 4:297
[Προοίμιον] Τὸν ἕβδομον τῆς ἐκκλησιαστικῆς ἱστορίας αὖθις ὁ μέγας ἡμῖν Ἀλεξανδρέων ἐπίσκοπος Διονύσιος ἰδίαις φωναῖς συνεκπονήσει, τῶν καθʼ ἑαυτὸν πεπραγμένων ἕκαστα ἐν μέρει διʼ ὧν καταλέλοιπεν ἐπιστολῶν ὑφηγούμενος. ἐμοὶ δὲ ὁ λόγος ἐντεῦθεν ποιήσεται τὴν ἀρχήν.
[Prooimion] Ton hebdomon tēs ekklēsiastikēs historias authis ho megas hēmin Alexandreōn episkopos Dionysios idiais phōnais synekponēsei, tōn kathʼ heauton pepragmenōn hekasta en merei diʼ hōn kataleloipen epistolōn hyphēgoumenos. emoi de ho logos enteuthen poiēsetai tēn archēn.
The seventh book of the Church History the great bishop of the Alexandrians, Dionysius, will again help us compose in his own words, relating in part each of the events of his own time through the letters he has left. From here my account will begin.
Notes and citation
Summary: Book 7 will rely largely on the letters of Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); allusion)
Cite (SBL): Eusebius, Hist. eccl. 7.0.1 (Dindorf 4:297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-0-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 7, chapter 1
7.1.1Dindorf 4:297–298
Δέκιον οὐδʼ ὅλον ἐπικρατήσαντα δυοῖν ἐτοῖν χρόνον, αὐτίκα τε ἅμα παισὶ κατασφαγέντα Γάλλος διαδέχεται. Ὠριγένης ἐν τούτῳ ἑνὸς δέοντα τῆς ζωῆς ἑβδομήκοντα ἀποπλήσας ἔτη τελευτᾷ. γράφων γέ τοι ὁ Διονύσιος Ἑρμάμμωνι περὶ τοῦ Γάλλου ταῦτα φάσκει ‟ἀλλʼ οὐδὲ Γάλλος ἔγνω τὸ Δεκίου κακὸν, οὐδὲ προεσκόπησε τί ποτʼ ἐκεῖνον ἔσφηλεν, ἀλλὰ πρὸς τὸν αὐτὸν πρὸ τῶν ὀφθαλμῶν αὐτοῦ γενόμενον ἔπταισε λίθον. ὃς εὖ φερομένης αὐτῷ τῆς βασιλείας, καὶ κατὰ νοῦν χωρούντων τῶν πραγμάτων, τοὺς ἱεροὺς ἄνδρας περὶ τῆς εἰρήνης αὐτοῦ καὶ τῆς ὑγιείας πρεσβεύοντας πρὸς τὸν θεὸν ἤλασεν. οὐκοῦν σὺν ἐκείνοις ἐδίωξε καὶ τὰς ὑπὲρ ἑαυτοῦ προσευχάς.” ταῦτα μὲν οὖν περὶ τοῦδε.
Dekion oudʼ holon epikratēsanta dyoin etoin chronon, autika te hama paisi katasphagenta Gallos diadechetai. Ōrigenēs en toutǭ henos deonta tēs zōēs hebdomēkonta apoplēsas etē teleutą. graphōn ge toi ho Dionysios Hermammōni peri tou Gallou tauta phaskei ‟allʼ oude Gallos egnō to Dekiou kakon, oude proeskopēse ti potʼ ekeinon esphēlen, alla pros ton auton pro tōn ophthalmōn autou genomenon eptaise lithon. hos eu pheromenēs autǭ tēs basileias, kai kata noun chōrountōn tōn pragmatōn, tous hierous andras peri tēs eirēnēs autou kai tēs hygieias presbeuontas pros ton theon ēlasen. oukoun syn ekeinois ediōxe kai tas hyper heautou proseuchas.” tauta men oun peri toude.
Decius, having ruled not even two whole years, was immediately slain with his sons and was succeeded by Gallus. At this time Origen died, having completed seventy years of life less one. Dionysius, writing to Hermammon, says this about Gallus: “But neither did Gallus recognize the evil of Decius, nor consider what had caused his fall, but stumbled on the same stone that lay before his eyes. When his reign was prospering and affairs were going as he wished, he drove out the holy men who were interceding with God for his peace and health. So with them he persecuted also the prayers offered on his behalf.” So much about him.
Notes and citation
Summary: Decius died and Gallus succeeded; Origen died at sixty-nine; Dionysius says Gallus repeated Decius's error by persecuting those who prayed for him.
- Quotation from Dionysius of Alexandria, Letter to Hermammon. The digital text repeats the syllables βεύοντας.
Notes on the original text
- Digital text corrected (repeated syllables in the digital text; wrong accent in the digital text): πρεσβεύοντας ‘βεύοντας → πρεσβεύοντας; ταῦτα μὲν οὑν → ταῦτα μὲν οὖν.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Persecution, Prayer
Cite (SBL): Eusebius, Hist. eccl. 7.1.1 (Dindorf 4:297–298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-1-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 7, chapter 2
7.2.1Dindorf 4:298
Κατὰ δὲ τὴν Ῥωμαίων πόλιν Κορνηλίου ἔτεσιν ἀμφὶ τὰ τρία τὴν ἐπισκοπὴν διανύσαντος Λούκιος κατέστη διάδοχος, μησὶ δʼ οὐδʼ ὅλοις οὗτος ὀκτὼ τῇ Στεφάνῳ τελευτῶν μεταδίδωσι τὸν κλῆρον. τούτῳ τὴν πρώτην ὁ Διονύσιος τῶν περὶ βαπτίσματος ἐπιστολῶν διατυποῦται, ζητήματος οὐ μικροῦ τηνικάδε ἀνακινηθέντος, εἰ δέοι τοὺς ἐξ οἵας δʼ οὖν αἱρέσεως ἐπιστρέφοντας διὰ λουτροῦ καθαίρειν, παλαιοῦ γέ τοι κεκρατηκότος ἔθους ἐπὶ τῶν τοιούτων μόνῃ χρῆσθαι τῇ διὰ χειρῶν ἐπιθέσεως εὐχῇ.
Kata de tēn Rhōmaiōn polin Kornēliou etesin amphi ta tria tēn episkopēn dianysantos Loukios katestē diadochos, mēsi dʼ oudʼ holois houtos oktō tę̄ Stephanǭ teleutōn metadidōsi ton klēron. toutǭ tēn prōtēn ho Dionysios tōn peri baptismatos epistolōn diatypoutai, zētēmatos ou mikrou tēnikade anakinēthentos, ei deoi tous ex hoias dʼ oun haireseōs epistrephontas dia loutrou kathairein, palaiou ge toi kekratēkotos ethous epi tōn toioutōn monę̄ chrēsthai tę̄ dia cheirōn epitheseōs euchę̄.
In the city of the Romans, when Cornelius had completed about three years in the episcopate, Lucius was appointed his successor; and he, dying after not quite eight months, handed on the office to Stephen. To him Dionysius wrote the first of his letters on baptism, since no small question had then been raised whether those turning from any heresy whatever should be purified by the washing, though an old custom had prevailed in such cases of using only prayer with the laying on of hands.
Notes and citation
Summary: Stephen became bishop of Rome; Dionysius wrote to him on whether converts from heresy should be rebaptized, against the old custom of laying on hands.
Notes on the original text
- Digital text corrected (repeated word in the digital text): οὑτος οὗτος ὀκτὼ → οὗτος ὀκτὼ.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); allusion)
Topics: Baptism, Heresy, Church office
Cite (SBL): Eusebius, Hist. eccl. 7.2.1 (Dindorf 4:298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-2-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 7, chapter 3
7.3.1Dindorf 4:298
Πρῶτος τῶν τότε Κυπριανὸς τῆς κατὰ Καρχηδόνα παροικίας ποιμὴν οὐδʼ ἄλλως ἢ διὰ λουτροῦ πρότερον τῆς πλάνης ἀποκαθηραμένους προσίεσθαι δεῖν ἡγεῖτο. ἀλλʼ ὅ γε Στέφανος, μὴ δεῖν τι νεώτερον παρὰ τὴν κρατήσασαν ἀρχῆθεν παράδοσιν ἐπικαινοτομεῖν οἰόμενος, ἐπὶ τούτῳ διηγανάκτει.
Prōtos tōn tote Kyprianos tēs kata Karchēdona paroikias poimēn oudʼ allōs ē dia loutrou proteron tēs planēs apokathēramenous prosiesthai dein hēgeito. allʼ ho ge Stephanos, mē dein ti neōteron para tēn kratēsasan archēthen paradosin epikainotomein oiomenos, epi toutǭ diēganaktei.
Cyprian, pastor of the community of Carthage, was the first of those then living to think that they should not be admitted otherwise than after first being purified from their error by the washing. But Stephen, thinking that no innovation should be made contrary to the tradition that had prevailed from the beginning, was greatly indignant at this.
Notes and citation
Summary: Cyprian required rebaptism of converts from heresy; Stephen angrily defended the older tradition.
Extrabiblical texts: Cyprian, Ep. (Letters; allusion)
Cite (SBL): Eusebius, Hist. eccl. 7.3.1 (Dindorf 4:298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-3-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 7, chapter 4
7.4.1Dindorf 4:298–299
Πλεῖστα δὴ οὖν αὐτῷ περὶ τούτου διὰ γραμμάτων ὁ Διονύσιος ὁμιλήσας τελευτῶν δηλοῖ ὡς ἄρα τοῦ διωγμοῦ λελωφηκότος αἱ πανταχόσε ἐκκλησίαι τὴν κατὰ Νοουάτον ἀποστραφεῖσαι νεωτεροποιίαν εἰρήνην πρὸς ἑαυτὰς ἀνειλήφεσαν. γράφει δὲ ὧδε·
Pleista dē oun autǭ peri toutou dia grammatōn ho Dionysios homilēsas teleutōn dēloi hōs ara tou diōgmou lelōphēkotos hai pantachose ekklēsiai tēn kata Noouaton apostrapheisai neōteropoiian eirēnēn pros heautas aneilēphesan. graphei de hōde;
Dionysius, having written to him at great length about this, finally shows that, the persecution having abated, the churches everywhere had rejected the innovation of Novatus and resumed peace among themselves. He writes thus:
Notes and citation
Summary: Dionysius told Stephen that the churches had rejected Novatian and were at peace.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 7.4.1 (Dindorf 4:298–299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-4-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 7, chapter 5
7.5.1Dindorf 4:299
“Ἴσθι δὲ νῦν, ἀδελφὲ, ὅτι ἥνωνται “αἱ πρότερον διεσχισμέναι κατά τε τὴν ‟ἐκκλησίαι καὶ ἔτι προσωτέρω. καὶ πάντες εἰσὶν “ὁμόφρονες οἱ πανταχοῦ προεστῶτες, χαίροντες καθʼ “ὑπερβολὴν ἐπὶ τῇ παρὰ προσδοκίαν εἰρήνῃ γενο- ‟μένῃ, Δημητριανὸς ἐν Ἀντιοχείᾳ, Θεόκτιστος ἐν ‟Καισαρείᾳ, Μαζαβάνης ἐν Αἰλίᾳ, Μαρῖνος ἐν Τυρῷ ῾κοιμηθέντος Ἀλεξάνδρου, Ἡλιόδωρος ἐν Λαοδικείᾳ ‟ἀναπαυσαμένου Θηλυμίδρου, Ἕλενος ἐν Ταρσῷ καὶ ‘πᾶσαι αἶ τῆς Κιλικίας ἐκκλησίαι, Φιρμιλλιανὸς καὶ πᾶσα Καππαδοκία. τοὺς γὰρ περιφανεστέρους μό- ‟νους τῶν ἐπισκόπων ὠνόμασα, ἵνα μήτε μῆκος τῇ ‟ἐπιστολῇ μήτε βάρος προσάψω τῷ λόγῳ.
“Isthi de nyn, adelphe, hoti hēnōntai “hai proteron dieschismenai kata te tēn ‟ekklēsiai kai eti prosōterō. kai pantes eisin “homophrones hoi pantachou proestōtes, chairontes kathʼ “hyperbolēn epi tę̄ para prosdokian eirēnę̄ geno- ‟menę̄, Dēmētrianos en Antiocheią, Theoktistos en ‟Kaisareią, Mazabanēs en Ailią, Marinos en Tyrǭ ῾koimēthentos Alexandrou, Hēliodōros en Laodikeią ‟anapausamenou Thēlymidrou, Helenos en Tarsǭ kai ‘pasai ai tēs Kilikias ekklēsiai, Phirmillianos kai pasa Kappadokia. tous gar periphanesterous mo- ‟nous tōn episkopōn ōnomasa, hina mēte mēkos tę̄ ‟epistolę̄ mēte baros prosapsō tǭ logǭ.
“Know now, brother, that the churches formerly divided throughout the East and still further have been united; and all who preside everywhere are of one mind, rejoicing exceedingly at the peace that has come beyond expectation: Demetrianus in Antioch, Theoctistus in Caesarea, Mazabanes in Aelia, Marinus in Tyre (Alexander having fallen asleep), Heliodorus in Laodicea (Thelymidres having gone to rest), Helenus in Tarsus and all the churches of Cilicia, Firmilian and all Cappadocia. For I have named only the more prominent bishops, so as not to make my letter long or my words burdensome.
Notes and citation
Summary: Dionysius: the churches of the East, once divided, are united under their bishops.
- Quotation from Dionysius of Alexandria, First Letter on Baptism, to Stephen. The word “East” (ἀνατολὴν) is lost in the digital text.
Notes on the original text
- Digital text corrected (stray marks in the digital text): τοὺ ’ς γὰρ → τοὺς γὰρ.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 7.5.1 (Dindorf 4:299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-5-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.5.2Dindorf 4:299
αἶ “μέντοι Συρίαι ὅλαι καὶ ἡ Ἀραβία, οἷς ἐπαρκεῖτε ῾ἑκάστοτε καὶ οἶς νῦν ἐπεστείλατε, ἥτε Μεσοποταμία, ῾Πόντος τε καὶ Βιθυνία καὶ συνελόντι εἰπεῖν ἀγαλ- ‟λιῶνται πάντες πανταχοῦ τῇ ὁμονοίᾳ καὶ φιλαδελ- “φίᾳ, δοξάζοντες τὸν θεόν.’’
ai “mentoi Syriai holai kai hē Arabia, hois eparkeite ῾hekastote kai ois nyn epesteilate, hēte Mesopotamia, ῾Pontos te kai Bithynia kai synelonti eipein agal- ‟liōntai pantes pantachou tę̄ homonoią kai philadel- “phią, doxazontes ton theon.’’
But all Syria and Arabia, which you help from time to time and to which you have now written, and Mesopotamia, Pontus and Bithynia — in short, all everywhere are rejoicing in the concord and brotherly love, glorifying God.”
Notes and citation
Summary: All the eastern regions rejoice in the restored concord.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 7.5.2 (Dindorf 4:299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-5-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.5.3Dindorf 4:299
ταῦτα μὲν ὁ Διονύσιος. Στέφανον δʼ ἐπὶ δυσὶν ἀποπλήσαντα τὴν λειτουργίαν ἔτεσι Ξύστος διαδέχεται. τούτῳ δευτέραν ὁ Διονύσιος περὶ βαπτίσματος ἐγχαράξας ἐπιστολὴν ὁμοῦ τὴν Στεφάνου καὶ τῶν λοιπῶν ἐπισκόπων γνώμην τε καὶ κρίσιν δηλοῖ, περὶ τοῦ Στεφάνου λέγων ταῦτα·
tauta men ho Dionysios. Stephanon dʼ epi dysin apoplēsanta tēn leitourgian etesi Xystos diadechetai. toutǭ deuteran ho Dionysios peri baptismatos encharaxas epistolēn homou tēn Stephanou kai tōn loipōn episkopōn gnōmēn te kai krisin dēloi, peri tou Stephanou legōn tauta;
So Dionysius. When Stephen had completed his ministry in two years, Xystus succeeded him. To him Dionysius wrote a second letter on baptism, showing at the same time the opinion and judgment of Stephen and of the other bishops, and saying this about Stephen:
Notes and citation
Summary: Xystus II succeeded Stephen; Dionysius wrote him a second letter on baptism.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); allusion)
Topics: Baptism, Church office
Cite (SBL): Eusebius, Hist. eccl. 7.5.3 (Dindorf 4:299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-5-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.5.4Dindorf 4:299
‟ἐπεστάλκει μὲν οὖν πρότερον καὶ ‟περὶ Ἑλένου καὶ περὶ Φιρμιλλιανοῦ καὶ πάντων ‟τῶν τε ἀπὸ Κιλικίας καὶ Γαλατίας καὶ πάντων τῶν ‟ἑξῆς ὁμορούντων ἐθνῶν, ὡς οὐδὲ ἐκείνοις κοινωνήσων διὰ τὴν αὐτὴν ταύτην αἰτίαν, ἐπειδὴ τοὺς ‟αἱρετικοὺς, φησὶν, ἀναβαπτίζουσι.
‟epestalkei men oun proteron kai ‟peri Helenou kai peri Phirmillianou kai pantōn ‟tōn te apo Kilikias kai Galatias kai pantōn tōn ‟hexēs homorountōn ethnōn, hōs oude ekeinois koinōnēsōn dia tēn autēn tautēn aitian, epeidē tous ‟hairetikous, phēsin, anabaptizousi.
“He had written before about Helenus and Firmilian and all those from Cilicia and Cappadocia and Galatia and all the neighbouring nations, that he would not have communion with them either, for this same reason, because, he says, they rebaptize the heretics.
Notes and citation
Summary: Dionysius: Stephen had threatened to break communion with the eastern bishops who rebaptized heretics.
- Quotation from Dionysius of Alexandria, Second Letter on Baptism, to Xystus (to 7.5.5).
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Baptism, Heresy, Church office
Cite (SBL): Eusebius, Hist. eccl. 7.5.4 (Dindorf 4:299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-5-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.5.5Dindorf 4:299–300
καὶ σκόπει ‟τὸ μέγεθος τοῦ πράγματος. ὄντως γὰρ δόγματα ‟περὶ τούτου γέγονεν ἐν ταῖς μεγίσταις τῶν ἐπισκόπων συνόδοις, ὡς πυνθάνομαι, ὥστε τοὺς προσιόντας “ἀπὸ αἱρέσεως, προκατηχηθέντας, εἶτα ἀπολούσασθαι ‟καὶ ἀνακαθαίρεσθαι τὸν τῆς παλαιᾶς καὶ ἀκαθάρτου “ζύμης ῥύπον. καὶ περὶ τούτων αὐτοῦ πάντων δεόμε- ῾νος ἐπέστειλα.”
kai skopei ‟to megethos tou pragmatos. ontōs gar dogmata ‟peri toutou gegonen en tais megistais tōn episkopōn synodois, hōs pynthanomai, hōste tous prosiontas “apo haireseōs, prokatēchēthentas, eita apolousasthai ‟kai anakathairesthai ton tēs palaias kai akathartou “zymēs rhypon. kai peri toutōn autou pantōn deome- ῾nos epesteila.”
And consider the greatness of the matter. For decrees have truly been made about this in the greatest synods of bishops, as I learn, that those who come over from heresy should first be instructed, and then be washed and cleansed from the filth of the old and impure leaven. And I wrote to him entreating him about all these things.”
1 Cor 5:7 (echo, medium confidence)
Notes and citation
Summary: Dionysius: great synods had decreed that converts from heresy be instructed and baptized; he pleaded with Stephen.
- Quotation from Dionysius of Alexandria, Second Letter on Baptism; cf. 1 Cor 5:7. A stray “6” at the end of the digital text is a section marker.
Notes on the original text
- Digital text corrected (stray section number in the digital text): ἐπέστειλα.” 6 → ἐπέστειλα.”.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Baptism, Heresy, Church office
Cite (SBL): Eusebius, Hist. eccl. 7.5.5 (Dindorf 4:299–300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-5-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.5.6Dindorf 4:300
καὶ μεθʼ ἕτερά φησι “καὶ ‟ἀγαπητοῖς δὲ ἡμῶν καὶ συμπρεσβυτέροις Διονυσίῳ ‟καὶ Φιλήμονι, συμψήφοις πρότερον Στεφάνῳ γενο- ‟μένοις, καὶ περὶ τῶν αὐτῶν μοι γράφουσι, πρότερον ‟μὲν ὀλίγα, καὶ νῦν δὲ διὰ πλειόνων ἐπέστειλα.” ἀλλὰ ταῦτα μὲν περὶ τοῦ δηλουμένου ζητήματος.
kai methʼ hetera phēsi “kai ‟agapētois de hēmōn kai sympresbyterois Dionysiǭ ‟kai Philēmoni, sympsēphois proteron Stephanǭ geno- ‟menois, kai peri tōn autōn moi graphousi, proteron ‟men oliga, kai nyn de dia pleionōn epesteila.” alla tauta men peri tou dēloumenou zētēmatos.
And after other things he says: “And to our beloved fellow presbyters Dionysius and Philemon, who formerly agreed with Stephen and wrote to me about the same things, I wrote before briefly, and now at greater length.” So much on the question in hand.
Notes and citation
Summary: Dionysius also wrote to the Roman presbyters Dionysius and Philemon about the question.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Baptism
Cite (SBL): Eusebius, Hist. eccl. 7.5.6 (Dindorf 4:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-5-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 7, chapter 6
7.6.1Dindorf 4:300
Σημαίνων δὲ ἐν ταὐτῷ καὶ περὶ τῶν κατὰ Σαβέλλιον αἱρετικῶν ὡς κατʼ αὐτὸν ἐπιπολαζόντων ταῦτά φησι “περὶ γὰρ τοῦ νῦν “κινηθέντος ἐν τῇ Πτολεμαίδι τῆς Πενταπόλεως “δόγματος, ὄντος ἀσεβοῦς καὶ βλασφημίαν πολλὴν “ἔχοντος περὶ τοῦ παντοκράτορος θεοῦ, πατρὸς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἀπιστίαν τε πολλὴν περὶ τοῦ μονογενοῦς παιδὸς αὐτοῦ καὶ πρωτοτόκου πάσης κτίσεως, τοῦ ἐνανθρωπήσαντος λόγου, ἀναισθησίαν δὲ τοῦ ἁγίου πνεύματος, ἐλθόντων ἑκατέ- ‟πωθεν πρὸς ἐμὲ καὶ προγραμμάτων καὶ τῶν διαλεξομένων ἀδελφῶν, ἐπέστειλά τινα ὡς ἐδυνήθην, παρασχόντος τοῦ θεοῦ, διδασκαλικώτερον ὑφηγούμενος, ὧν τὰ ἀντίγραφα ἔπεμψά σοι.
Sēmainōn de en tautǭ kai peri tōn kata Sabellion hairetikōn hōs katʼ auton epipolazontōn tauta phēsi “peri gar tou nyn “kinēthentos en tę̄ Ptolemaidi tēs Pentapoleōs “dogmatos, ontos asebous kai blasphēmian pollēn “echontos peri tou pantokratoros theou, patros tou kyriou hēmōn Iēsou Christou, apistian te pollēn peri tou monogenous paidos autou kai prōtotokou pasēs ktiseōs, tou enanthrōpēsantos logou, anaisthēsian de tou hagiou pneumatos, elthontōn hekate- ‟pōthen pros eme kai programmatōn kai tōn dialexomenōn adelphōn, epesteila tina hōs edynēthēn, paraschontos tou theou, didaskalikōteron hyphēgoumenos, hōn ta antigrapha epempsa soi.
Indicating in the same letter also that the Sabellian heretics were then spreading, he says this: “As for the doctrine now stirred up in Ptolemais of the Pentapolis, which is impious and full of blasphemy against the almighty God, the Father of our Lord Jesus Christ, and of much unbelief about his only-begotten Son, the firstborn of all creation, the Word made man, and of insensibility to the Holy Spirit — since both documents and brothers to discuss it came to me from both sides, I wrote some letters as I could, with God's help, setting the matter out rather didactically, copies of which I have sent you.”
Col 1:15 (allusion, high confidence)
Notes and citation
Summary: Dionysius reports the Sabellian teaching in the Pentapolis and his letters against it.
- Quotation from Dionysius of Alexandria, Second Letter on Baptism; cf. Col 1:15. Sabellianism treated Father, Son, and Spirit as one person under different names.
Notes on the original text
- Digital text corrected (wrong breathing in the digital text): κινηθέντος έν τῇ → κινηθέντος ἐν τῇ; ἐκατέ- → ἑκατέ-.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Trinity, Heresy, Christology
Cite (SBL): Eusebius, Hist. eccl. 7.6.1 (Dindorf 4:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-6-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 7, chapter 7
7.7.1Dindorf 4:300
Καὶ ἐν τῇ τρίτῃ δὲ περὶ βαπτίσματος, ἣν Φιλήμονι τῷ κατὰ Ῥώμην πρεσβυτέρῳ ὁ αὐτὸς γράφει Διονύσιος, ταῦτα παρατίθεται “ἐγὼ δὲ καὶ τοῖς συντάγμασι καὶ ταῖς παραδόσεσι τῶν αἱρετικῶν ἐνέτυχον, χραίνων μέν μου πρὸς ὀλίγον τὴν ψυχὴν ταῖς παμμιάροις αὐτῶν “ἐνθυμήσεσιν, ὄνησιν δʼ οὖν ἀπʼ αὐτῶν ταύτην λαμβάνων, τὸ ἐξελέγχειν αὐτοὺς παρʼ ἐμαυτῷ, καὶ πολὺ πλέον βδελύττεσθαι.
Kai en tę̄ tritę̄ de peri baptismatos, hēn Philēmoni tǭ kata Rhōmēn presbyterǭ ho autos graphei Dionysios, tauta paratithetai “egō de kai tois syntagmasi kai tais paradosesi tōn hairetikōn enetychon, chrainōn men mou pros oligon tēn psychēn tais pammiarois autōn “enthymēsesin, onēsin dʼ oun apʼ autōn tautēn lambanōn, to exelenchein autous parʼ emautǭ, kai poly pleon bdelyttesthai.
In the third letter on baptism, which the same Dionysius writes to Philemon, presbyter at Rome, he relates this: “I have read the treatises and traditions of the heretics, defiling my soul for a little with their abominable notions, but gaining this benefit from them, that I refuted them for myself and abhorred them much more.
Notes and citation
Summary: Dionysius had read the heretics' books, gaining the power to refute them.
- Quotation from Dionysius of Alexandria, Third Letter on Baptism, to Philemon (to 7.7.5).
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 7.7.1 (Dindorf 4:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-7-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.7.2Dindorf 4:300–301
καὶ δή τινος ἀδελφοῦ ‟τῶν πρεσβυτέρων με ἀπείργοντος καὶ δεδιττομένου “συμφύρεσθαι τῷ τῆς πονηρίας αὐτῶν βορβόρῳ· “λυμανεῖσθαι γὰρ τὴν ψυχὴν τὴν ἐμαυτοῦ, καὶ ἀληθῆ ‟γε λέγοντος, ὡς ᾐσθόμην· ὅραμα θεόπεμπτον προσ- “ελθὸν ἐπέρρωσέ με.
kai dē tinos adelphou ‟tōn presbyterōn me apeirgontos kai dedittomenou “symphyresthai tǭ tēs ponērias autōn borborǭ; “lymaneisthai gar tēn psychēn tēn emautou, kai alēthē ‟ge legontos, hōs ę̄sthomēn; horama theopempton pros- “elthon eperrōse me.
And when one of the brothers among the presbyters tried to hold me back, frightening me from mixing myself up with the mire of their wickedness, for it would harm my own soul — and he spoke truly, as I perceived — a vision sent from God came and strengthened me.
Notes and citation
Summary: When a presbyter warned him against reading heresy, a vision from God encouraged him.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 7.7.2 (Dindorf 4:300–301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-7-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.7.3Dindorf 4:301
καὶ λόγος πρός με γενό- “μενος προσέταξε διαρρήδην λέγων, πᾶσιν ἐντύγχανε ‟οἷς ἂν εἰς χεῖρας λάβοις· διευθύνειν γὰρ ἕκαστα ‟καὶ δοκιμάζειν ἱκανὸς εἶ, καί σοι γέγονε τοῦτο ἐξ ‟ἀρχῆς καὶ τῆς πίστεως αἴτιον. ἀπεδεξάμην τὸ ὅραμα, ‟ὡς ἀποστολικῇ φωνῇ συντρέχον τῇ λεγούσῃ πρὸς “τοὺς δυνατωτέρους, γίνεσθε δόκιμοι τραπεζῖται.”
kai logos pros me geno- “menos prosetaxe diarrēdēn legōn, pasin entynchane ‟hois an eis cheiras labois; dieuthynein gar hekasta ‟kai dokimazein hikanos ei, kai soi gegone touto ex ‟archēs kai tēs pisteōs aition. apedexamēn to horama, ‟hōs apostolikę̄ phōnę̄ syntrechon tę̄ legousę̄ pros “tous dynatōterous, ginesthe dokimoi trapezitai.”
And a word came to me and commanded me expressly, saying, ‘Read everything that comes into your hands; for you are able to correct and test each thing; and this was from the beginning the cause of your faith too.’ I accepted the vision as agreeing with the apostolic saying addressed to the stronger: ‘Be approved money-changers.’”
1 Thess 5:21 (echo, medium confidence)
Notes and citation
Summary: A voice told Dionysius to read everything and test it, as the saying “Be approved money-changers” urges.
- Quotation from Dionysius of Alexandria. “Be approved money-changers” is an agraphon (a saying not in the canonical Gospels) often ascribed to Jesus; Dionysius calls it apostolic; cf. 1 Thess 5:21.
Notes on the original text
- Digital text corrected (stray letter in the digital text): τρακπεζῖται → τραπεζῖται.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Heresy, Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 7.7.3 (Dindorf 4:301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-7-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.7.4Dindorf 4:301
εἶτά τινα περὶ πασῶν εἰπὼν τῶν αἱρέσεων ἐπιφέρει λέγων ‟τοῦτον ἐγὼ τὸν κανόνα καὶ τὸν τύπον “παρὰ τοῦ μακαρίου πάπα ἡμῶν Ἡρακλᾶ παρέλαβον. “τοὺς γὰρ προσιόντας ἀπὸ τῶν αἱρέσεων, καίτοι τῆς “ἐκκλησίας ἀποστάντας, μᾶλλον δὲ οὐδὲ ἀποστάντας, “ἀλλὰ συνάγεσθαι μὲν δοκοῦντας, καταμηνυθέντας ‟δὲ ὡς προσφοιτῶντάς τινι τῶν ἑτεροδιδασκαλούντων, ‟ἀπελάσας τῆς ἐκκλησίας, δεομένους οὐ προσήκατο, “ἕως δημοσίᾳ πάντα ὅσα ἠκηκόεσαν παρὰ τοῖς ἀντι- ‟διατιθεμένοις ἐξέφρασαν, καὶ τότε συνήγαγεν αὐτοὺς, “οὐ δεηθεὶς ἐπʼ αὐτῶν ἑτέρου βαπτίσματος· τοῦ γὰρ “ἁγίου πρότερον παρʼ αὐτοῦ τετυχήκεσαν.”
eita tina peri pasōn eipōn tōn haireseōn epipherei legōn ‟touton egō ton kanona kai ton typon “para tou makariou papa hēmōn Hērakla parelabon. “tous gar prosiontas apo tōn haireseōn, kaitoi tēs “ekklēsias apostantas, mallon de oude apostantas, “alla synagesthai men dokountas, katamēnythentas ‟de hōs prosphoitōntas tini tōn heterodidaskalountōn, ‟apelasas tēs ekklēsias, deomenous ou prosēkato, “heōs dēmosią panta hosa ēkēkoesan para tois anti- ‟diatithemenois exephrasan, kai tote synēgagen autous, “ou deētheis epʼ autōn heterou baptismatos; tou gar “hagiou proteron parʼ autou tetychēkesan.”
Then, after saying some things about all the heresies, he continues: “This rule and pattern I received from our blessed pope Heraclas. For those who came over from the heresies, though they had left the church — or rather had not even left it, but seemed to be in its assembly, and were denounced as frequenting one of those who taught otherwise — he drove them out of the church and did not receive them when they asked until they had publicly declared all they had heard from the opponents; and then he received them, not requiring of them another baptism; for they had formerly received the holy [gift] from him.”
Notes and citation
Summary: Heraclas readmitted converts from heresy after public confession, without rebaptism, since they had already been baptized in the church.
- Quotation from Dionysius of Alexandria. “Pope” (πάπας) is here a title of the bishop of Alexandria.
- “The holy [gift]”: the Greek says only “the holy”, meaning either baptism or the Holy Spirit (so NPNF), received earlier in the church.
Notes on the original text
- Digital text corrected (missing letter in the digital text): τετυχήκεσν → τετυχήκεσαν.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Baptism, Heresy, Church office
Cite (SBL): Eusebius, Hist. eccl. 7.7.4 (Dindorf 4:301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-7-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.7.5Dindorf 4:301–302
πάλιν δὲ ἐπὶ πολὺ γυμνάσας τὸ πρόβλημα ταῦτα ἐπιλέγει ‟μεμάθηκα καὶ τοῦτο, ὅτι μὴ νῦν οἱ ἐν Ἀφρικῇ μόνον ‟τοῦτο παρεισήγαγον, ἀλλὰ καὶ πρὸ πολλοῦ κατὰ τοὺς ‟πρὸ ἡμῶν ἐπισκόπους ἐν ταῖς πολυανθρωποτάταις “ἐκκλησίαις καὶ ταῖς συνόδοις τῶν ἀδελφῶν, ἐν Ἰκο- “νίῳ καὶ Συννάδοις καὶ παρὰ πολλοῖς τοῦτο ἔδοξεν· ‟ὧν τὰς βουλὰς ἀνατρέπων εἰς ἔριν αὐτοὺς καὶ φιλο- “νεικίαν ἐμβαλεῖν οὐχ ὑπομένω. οὐ γὰρ μετακινήσεις, ‟φησὶν, ὅρια τοῦ πλησίον σου, ἃ ἔθεντο οἱ πατέρες ‟σου.”
palin de epi poly gymnasas to problēma tauta epilegei ‟memathēka kai touto, hoti mē nyn hoi en Aphrikę̄ monon ‟touto pareisēgagon, alla kai pro pollou kata tous ‟pro hēmōn episkopous en tais polyanthrōpotatais “ekklēsiais kai tais synodois tōn adelphōn, en Iko- “niǭ kai Synnadois kai para pollois touto edoxen; ‟hōn tas boulas anatrepōn eis erin autous kai philo- “neikian embalein ouch hypomenō. ou gar metakinēseis, ‟phēsin, horia tou plēsion sou, ha ethento hoi pateres ‟sou.”
Again, after dealing with the problem at length, he adds: “I have learned this too, that it is not only now that those in Africa have introduced this, but also long ago, in the time of the bishops before us, in the most populous churches and in the synods of the brothers, at Iconium and Synnada and among many, this was decided. I do not venture to overturn their counsels and throw them into strife and contention. For it says, ‘You shall not remove your neighbour's landmarks, which your fathers set up.’”
Deut 19:14 (quotation, high confidence) · Prov 22:28 (echo, medium confidence)
Notes and citation
Summary: Dionysius: rebaptism was long decided in Asia Minor as well, and he will not overturn their ancestral decisions.
- Quotation from Dionysius of Alexandria, citing Deut 19:14 (cf. Prov 22:28).
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Baptism, Church office
Cite (SBL): Eusebius, Hist. eccl. 7.7.5 (Dindorf 4:301–302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-7-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.7.6Dindorf 4:302
ἡ τετάρτη αὐτοῦ τῶν περὶ βαπτίσματος ἐπιστολῶν πρὸς τὸν κατὰ Ῥώμην ἐγράφη Διονύσιον, τότε μὲν πρεσβείου ἠξιωμένον, οὐκ εἰς μακρὸν δὲ καὶ τὴν ἐπισκοπὴν τῶν ἐκεῖσε παρειληφότα· ἐξ ἧς γνῶναι πάρεστιν ὅπως καὶ αὐτὸς οὗτος λόγιός τε καὶ θαυμάσιος πρὸς τοῦ κατʼ Ἀλεξάνδρειαν Διονυσίου μεμαρτύρηται. γράφει δὲ αὐτῷ μεθʼ ἕτερα τῶν κατὰ τὸν Νοουάτον μνημονεύων ἐν τούτοις.
hē tetartē autou tōn peri baptismatos epistolōn pros ton kata Rhōmēn egraphē Dionysion, tote men presbeiou ēxiōmenon, ouk eis makron de kai tēn episkopēn tōn ekeise pareilēphota; ex hēs gnōnai parestin hopōs kai autos houtos logios te kai thaumasios pros tou katʼ Alexandreian Dionysiou memartyrētai. graphei de autǭ methʼ hetera tōn kata ton Noouaton mnēmoneuōn en toutois.
His fourth letter on baptism was written to Dionysius of Rome, then a presbyter but not long after entrusted with the episcopate there; from it one may learn how this man too was attested as learned and admirable by Dionysius of Alexandria. Among other things he writes to him, mentioning the affairs of Novatus, in these words:
Notes and citation
Summary: The fourth letter on baptism went to Dionysius of Rome, later its bishop.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); allusion)
Topics: Baptism
Cite (SBL): Eusebius, Hist. eccl. 7.7.6 (Dindorf 4:302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-7-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 7, chapter 8
7.8.1Dindorf 4:302
“Νοουατιανῷ μὲν γὰρ ‟εὐλόγως ἀπεχθανόμεθα διακόψαντι τὴν ἐκκλησίαν, ‘καί τινας τῶν ἀδελφῶν εἰς ἀσεβείας καὶ βλασφημίας ‘ἑλκύσαντι, καὶ περὶ τοῦ θεοῦ διδασκαλίαν ἀνοσιω- ‘τάτην ἐπεισκυκλήσαντι, καὶ τὸν χρηστότατον κύριον “ἡμῶν Ἰησοῦν Χριστὸν ὡς ἀνηλεῆ συκοφαντοῦντι, ἐπὶ πάσι δὲ τούτοις τὸ λουτρὸν ἀθετοῦντι τὸ ἅγιον, ‟καὶ τήν τε πρὸ αὐτοῦ πίστιν καὶ ὁμολογίαν ἀνατρέποντι, τό τε πνεῦμα τό ἅγιον ἐξ αὐτῶν, εἰ καί τις ἦν ἐλπὶς τοῦ παραμεῖναι ἢ καὶ ἐπανελθεῖν πρὸς ‘αὐτοὺς, παντελῶς φυγαδεύοντι.”
“Noouatianǭ men gar ‟eulogōs apechthanometha diakopsanti tēn ekklēsian, ‘kai tinas tōn adelphōn eis asebeias kai blasphēmias ‘helkysanti, kai peri tou theou didaskalian anosiō- ‘tatēn epeiskyklēsanti, kai ton chrēstotaton kyrion “hēmōn Iēsoun Christon hōs anēleē sykophantounti, epi pasi de toutois to loutron athetounti to hagion, ‟kai tēn te pro autou pistin kai homologian anatreponti, to te pneuma to hagion ex autōn, ei kai tis ēn elpis tou parameinai ē kai epanelthein pros ‘autous, pantelōs phygadeuonti.”
“For we reasonably feel enmity toward Novatian, who divided the church, drew some of the brothers into impieties and blasphemies, brought in a most unholy teaching about God, slanders our most kind Lord Jesus Christ as unmerciful, and besides all this sets aside the holy washing, overturns the faith and confession that precede it, and wholly banishes the Holy Spirit from them, if there were any hope of its remaining with them or even returning to them.”
Notes and citation
Summary: Dionysius condemns Novatian for schism, for making Christ unmerciful, and for rejecting the church's baptism.
- Quotation from Dionysius of Alexandria, Fourth Letter on Baptism. Novatian rebaptized those who joined him.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 7.8.1 (Dindorf 4:302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-8-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 7, chapter 9
7.9.1Dindorf 4:302
Καὶ ἡ πέμπτη δὲ αὐτῷ πρὸς τὸν Ῥωμαίων ἐπίσκοπον Ξυστὸν ἐγέγραπτο, ἐν ἡ πολλὰ κατὰ τῶν αἱρετικῶν εἰπὼν τοιοῦτόν τι γεγονὸς κατʼ αὐτὸν ἐκτίθεται λέγων· ‟καὶ γὰρ ὄντως, “ἀδελφὲ, καὶ συμβουλῆς δέομαι, καὶ γνώμην αἰτῶ παρὰ σοῦ, τοιούτου τινός μοι προσελθόντος πρά- ‘γματος, δεδιὼς μὴ ἄρα σφάλλωμαι.
Kai hē pemptē de autǭ pros ton Rhōmaiōn episkopon Xyston egegrapto, en hē polla kata tōn hairetikōn eipōn toiouton ti gegonos katʼ auton ektithetai legōn; ‟kai gar ontōs, “adelphe, kai symboulēs deomai, kai gnōmēn aitō para sou, toioutou tinos moi proselthontos pra- ‘gmatos, dediōs mē ara sphallōmai.
His fifth letter was written to Xystus, bishop of the Romans; in it, after saying much against the heretics, he sets out something that happened in his time, saying: “For truly, brother, I need counsel and ask your judgment, since such a matter has come before me, fearing that I may be mistaken.
Notes and citation
Summary: In his fifth letter Dionysius asks Xystus's advice about a difficult case.
- Quotation from Dionysius of Alexandria, Fifth Letter on Baptism, to Xystus (to 7.9.5).
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Baptism
Cite (SBL): Eusebius, Hist. eccl. 7.9.1 (Dindorf 4:302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-9-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.9.2Dindorf 4:302–303
τῶν γὰρ συναγομένων ἀδελφῶν πιστὸς νομιζόμενος ἀρχαῖος καὶ πρὸ τῆς ἐμῆς χειροτονίας, οἶμαι δὲ καὶ πρὸ τῆς “τοῦ μακαρίου Ἡρακλᾶ καταστάσεως τῆς συναγωγῆς ‟μετασχὼν, τοῖς ὑπόγυιον βαπτιζομένοις παρατυχὼν, καὶ τῶν ἐπερωτήσεων καὶ ἀποκρίσεων ἐπακούσας, ‟προσῆλθέ μοι κλαίων καὶ καταθρηνῶν ἑαυτὸν καὶ ‟πίπτων πρὸ τῶν ποδῶν μου, ἐξομολογούμενος μὲν ‘καὶ ἐξομνύμενος τὸ βάπτισμα, ὃ παρὰ τοῖς αἱρετι- ῾κοῖς βεβάπτιστο, μὴ τοιοῦτον εἶναι, μηδὲ ὅλως ἔχειν “τινὰ πρὸς τοῦτο κοινωνίαν· ἀσεβείας γὰρ ἐκεῖνο καὶ ῾βλασφημιῶν πεπληρῶσθαι.
tōn gar synagomenōn adelphōn pistos nomizomenos archaios kai pro tēs emēs cheirotonias, oimai de kai pro tēs “tou makariou Hērakla katastaseōs tēs synagōgēs ‟metaschōn, tois hypoguion baptizomenois paratychōn, kai tōn eperōtēseōn kai apokriseōn epakousas, ‟prosēlthe moi klaiōn kai katathrēnōn heauton kai ‟piptōn pro tōn podōn mou, exomologoumenos men ‘kai exomnymenos to baptisma, ho para tois haireti- ῾kois bebaptisto, mē toiouton einai, mēde holōs echein “tina pros touto koinōnian; asebeias gar ekeino kai ῾blasphēmiōn peplērōsthai.
One of the brothers who assemble, considered a believer of long standing, a member of the congregation even before my ordination and, I think, even before the appointment of the blessed Heraclas, was present when some were being baptized recently and heard the questions and answers. He came to me weeping and lamenting himself, and falling at my feet, confessing and swearing that the baptism he had received among the heretics was not of this kind, nor had anything at all in common with it; for that was full of impiety and blasphemies.
Notes and citation
Summary: An old church member, hearing the baptismal questions, realized his heretical baptism had been nothing like the church's.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 7.9.2 (Dindorf 4:302–303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-9-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.9.3Dindorf 4:303
λέγων δὲ πάνυ τι τὴν ψυχὴν νῦν κατανενύχθαι, καὶ μηδὲ παρρησίαν ‟ἔχειν ἐπᾶραι τοὺς ὀφθαλμοὺς πρὸς τὸν θεὸν, ἀπὸ ‟τῶν ἀνοσίων ἐκείνων ῥημάτων καὶ πραγμάτων ὁρ- ‟μώμενος· καὶ διὰ τοῦτο δεόμενος τῆς εἰλικρινεστάτης ‟ταύτης καθάρσεως καὶ παραδοχῆς καὶ χάριτος τυχεῖν. ‟
legōn de pany ti tēn psychēn nyn katanenychthai, kai mēde parrēsian ‟echein eparai tous ophthalmous pros ton theon, apo ‟tōn anosiōn ekeinōn rhēmatōn kai pragmatōn hor- ‟mōmenos; kai dia touto deomenos tēs eilikrinestatēs ‟tautēs katharseōs kai paradochēs kai charitos tychein. ‟
He said that his soul was now deeply pierced, and that he had no boldness even to lift up his eyes to God, having started from those unholy words and deeds; and therefore he asked to receive this most pure cleansing, reception, and grace.
Notes and citation
Summary: Stricken in conscience, he asked to be baptized properly.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Baptism
Cite (SBL): Eusebius, Hist. eccl. 7.9.3 (Dindorf 4:303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-9-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.9.4Dindorf 4:303
ὅπερ ἐγὼ μὲν οὐκ ἐτόλμησα ποιῆσαι, φήσας “αὐτάρκη τὴν πολυχρόνιον αὐτῷ κοινωνίαν εἰς τοῦτο γεγονέναι. εὐχαριστίας γὰρ ἐπακούσαντα, καὶ συν- ‟ἐπιφθεγξάμενον τὸ ἀμὴν, καὶ τραπέζῃ παραστάντα, ‟καὶ χεῖρας εἰς ὑποδοχὴν τῆς ἁγίας τροφῆς προτεί- “ναντα, καὶ ταύτην καταδεξάμενον, καὶ τοῦ σώματος ‟καὶ τοῦ αἵματος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ῾μετασχόντα ἱκανῷ χρόνῳ, οὐκ ἂν ἐξ ὑπαρχῆς ἀνα- ‟σκευάζειν ἔτι τολμήσαιμι· θαρσεῖν δὲ ἐκέλευον, καὶ “μετὰ βεβαίας πίστεως καὶ ἀγαθῆς συνειδήσεως τῇ ‟μετοχῇ τῶν ἁγίων προσιέναι.
hoper egō men ouk etolmēsa poiēsai, phēsas “autarkē tēn polychronion autǭ koinōnian eis touto gegonenai. eucharistias gar epakousanta, kai syn- ‟epiphthenxamenon to amēn, kai trapezę̄ parastanta, ‟kai cheiras eis hypodochēn tēs hagias trophēs protei- “nanta, kai tautēn katadexamenon, kai tou sōmatos ‟kai tou haimatos tou kyriou hēmōn Iēsou Christou ῾metaschonta hikanǭ chronǭ, ouk an ex hyparchēs ana- ‟skeuazein eti tolmēsaimi; tharsein de ekeleuon, kai “meta bebaias pisteōs kai agathēs syneidēseōs tę̄ ‟metochę̄ tōn hagiōn prosienai.
This I did not dare to do, saying that his long communion had been sufficient for this. For one who had heard the thanksgiving and joined in saying the Amen, who had stood at the table and stretched out his hands to receive the holy food, and had received it and partaken of the body and blood of our Lord Jesus Christ for a long time, I would not dare to renew from the beginning. But I bade him take courage and approach the partaking of the holy things with firm faith and good conscience.
Notes and citation
Summary: Dionysius would not rebaptize a man who had long shared in the eucharist, and told him to take courage.
- Quotation from Dionysius of Alexandria; a valuable description of the eucharistic rite.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): ‟καὶ τοὐ αἵματος → ‟καὶ τοῦ αἵματος.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 7.9.4 (Dindorf 4:303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-9-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.9.5Dindorf 4:303
ὁ δὲ οὔτε πενθῶν “παύεται, πέφρικέ τε τῇ τραπέζῃ προσιέναι, καὶ “μόλις παρακαλούμενος συνεστάναι ταῖς προσευχαῖς ‟ἀνέχεται.”
ho de oute penthōn “pauetai, pephrike te tę̄ trapezę̄ prosienai, kai “molis parakaloumenos synestanai tais proseuchais ‟anechetai.”
But he does not cease mourning, and shudders to approach the table, and scarcely, when urged, can bear to stand with the others at the prayers.”
Notes and citation
Summary: The man still mourns and fears to approach the table.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 7.9.5 (Dindorf 4:303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-9-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.9.6Dindorf 4:303–304
ἐπὶ ταῖς προειρημέναις φέρεταί τις καὶ ἄλλη τοῦ αὐτοῦ περὶ βαπτίσματος ἐπιστολὴ, ἐξ αὐτοῦ καὶ ἧς ἡγεῖτο παροικίας Ξυστῷ καὶ τῇ κατὰ Ρώμην ἐκκλησίᾳ προσπεφωνημένη, ἐν ἡ διὰ μακρᾶς ἀποδείξεως τὸν περὶ τοῦ ὑποκειμένου ζητήματος παρατείνει λόγον. καὶ ἄλλη δέ τις αὐτοῦ μετὰ ταύτας φέρεται πρὸς τὸν κατὰ Ῥώμην Διονύσιον, ἡ περὶ Λουκιανοῦ. καὶ περὶ μὲν τούτων τοσαῦτα.
epi tais proeirēmenais pheretai tis kai allē tou autou peri baptismatos epistolē, ex autou kai hēs hēgeito paroikias Xystǭ kai tę̄ kata Rōmēn ekklēsią prospephōnēmenē, en hē dia makras apodeixeōs ton peri tou hypokeimenou zētēmatos parateinei logon. kai allē de tis autou meta tautas pheretai pros ton kata Rhōmēn Dionysion, hē peri Loukianou. kai peri men toutōn tosauta.
Besides those mentioned there is also another letter of his on baptism, addressed from him and the community he led to Xystus and the church at Rome, in which he extends the argument on the question at issue with lengthy proof. And another of his after these is extant, to Dionysius of Rome, the one about Lucian. So much on these matters.
Notes and citation
Summary: Dionysius wrote further letters on baptism and one about Lucian.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); allusion)
Topics: Baptism
Cite (SBL): Eusebius, Hist. eccl. 7.9.6 (Dindorf 4:303–304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-9-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 7, chapter 10
7.10.1Dindorf 4:304
Οἵ γε μὴν ἀμφὶ τὸν Γάλλον οὐδʼ ὅλοις ἔτεσι δύο τὴν ἀρχὴν ἐπικατασχόντες ἐκποδὼν μεθίστανται, Οὐαλεριανὸς δὲ ἅμα παιδὶ διαδέχεται τὴν ἡγεμονίαν.
Hoi ge mēn amphi ton Gallon oudʼ holois etesi dyo tēn archēn epikataschontes ekpodōn methistantai, Oualerianos de hama paidi diadechetai tēn hēgemonian.
Gallus and those with him, having held power not quite two whole years, were removed, and Valerian with his son succeeded to the government.
Notes and citation
Summary: Gallus fell after two years, and Valerian and his son took power.
- Valerian and Gallienus, 253.
Cite (SBL): Eusebius, Hist. eccl. 7.10.1 (Dindorf 4:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-10-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.10.2Dindorf 4:304
αὖθις δὴ οὖν ὁ Διονύσιος οἴα καὶ περὶ τούτου διέξεισιν, ἐκ τῆς πρὸς Ἑρμάμμωνα ἐπιστολῆς μαθεῖν ἔστιν, ἐν ᾗ τοῦτον ἱστορεῖ τὸν τρόπον “καὶ τῷ Ἰωάννῃ δὲ ὁμοίως ἀποκαλύπτεται. καὶ ἐδόθη γὰρ αὐτῷ, φησὶ, στόμα λαλοῦν μεγάλα καὶ βλασφημίαν, καὶ ἐδόθη αὐτῷ ἐξουσία καὶ μῆνες τεσσαράκοντα δύο.
authis dē oun ho Dionysios oia kai peri toutou diexeisin, ek tēs pros Hermammōna epistolēs mathein estin, en hę̄ touton historei ton tropon “kai tǭ Iōannę̄ de homoiōs apokalyptetai. kai edothē gar autǭ, phēsi, stoma laloun megala kai blasphēmian, kai edothē autǭ exousia kai mēnes tessarakonta dyo.
What Dionysius again relates about him can be learned from his letter to Hermammon, in which he gives this account: “And to John likewise it is revealed. For there was given to him, he says, ‘a mouth speaking great things and blasphemy; and there was given him authority, and forty-two months.’
Rev 13:5 (quotation, high confidence)
Notes and citation
Summary: Dionysius applies the beast of Revelation 13 to Valerian.
- Quotation from Dionysius of Alexandria, Letter to Hermammon (to 7.10.9), citing Rev 13:5.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Persecution, Eschatology
Cite (SBL): Eusebius, Hist. eccl. 7.10.2 (Dindorf 4:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-10-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.10.3Dindorf 4:304
ἀμφότερα “δὲ ἔστιν ἐπὶ Οὐαλεριανοῦ θαυμάσαι, καὶ τούτων ‘μάλιστα τὰ πρὸ αὐτοῦ ὡς οὗτος ἔσχε συννοεῖν, ὡς ῾μὲν ἤπιος καὶ φιλόφρων ἦν πρὸς τοὺς ἀνθρώπους ῾τοῦ θεοῦ. οὐδὲ γὰρ ἄλλος τις οὕτω τῶν πρὸ αὐτοῦ “βασιλέων εὐμενῶς καὶ δεξιῶς πρὸς αὐτοὺς διετέθη, “οὐδʼ οἱ λεχθέντες ἀναφανδὸν Χριστιανοὶ γεγονέναι, ῾ὡς ἐκεῖνος οἰκειότατα ἐν ἀρχῇ καὶ προσφιλέστατα “φανερὸς ἦν αὐτοὺς ἀποδεχόμενος. καὶ πᾶς τε ὁ ‘οἶκος αὐτοῦ θεοσεβῶν πεπλήρωτο καὶ ἦν ἐκκλησία “θεοῦ.
amphotera “de estin epi Oualerianou thaumasai, kai toutōn ‘malista ta pro autou hōs houtos esche synnoein, hōs ῾men ēpios kai philophrōn ēn pros tous anthrōpous ῾tou theou. oude gar allos tis houtō tōn pro autou “basileōn eumenōs kai dexiōs pros autous dietethē, “oudʼ hoi lechthentes anaphandon Christianoi gegonenai, ῾hōs ekeinos oikeiotata en archę̄ kai prosphilestata “phaneros ēn autous apodechomenos. kai pas te ho ‘oikos autou theosebōn peplērōto kai ēn ekklēsia “theou.
Both are to be marvelled at in Valerian, and most of all one should consider how he was before, how mild and friendly he was toward the men of God. For none of the emperors before him was so kindly and favourably disposed toward them, not even those said to have been openly Christians, as he plainly received them at the beginning most intimately and affectionately; and his whole house was filled with godly people and was a church of God.
Notes and citation
Summary: At first Valerian was exceptionally friendly to Christians, and his household was full of believers.
- Quotation from Dionysius of Alexandria. “Those said to have been openly Christians” probably refers to Philip (6.34).
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.10.3 (Dindorf 4:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-10-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.10.4Dindorf 4:304–305
ἀποσκευάσασθαι δὲ παρέπεισεν αὐτὸν ὁ “διδάσκαλος καὶ τῶν ἀπʼ Αἰγύπτου μάγων ἀρχισυν- “άγωγος, τοὺς μὲν καθαροὺς καὶ ὁσίους ἄνδρας “κτίννυσθαι καὶ διώκεσθαι κελεύων, ὡς ἀντιπάλους καὶ κωλυτὰς τῶν παμμιάρων καὶ βδελυκτῶν ἐπαοιδῶν ὑπάρχοντας, (καὶ γὰρ εἰσὶ καὶ ἦσαν ἱκανοὶ, παρόντες καὶ ὁρώμενοι, καὶ μόνον ἐμ- “πνέοντες καὶ φθεγγόμενοι, διασκεδάσαι τὰς τῶν ‟ἀλιτηρίων δαιμόνων ἐπιβουλάς), τελετὰς δὲ ἀνάγνους καὶ μαγγανείας ἐξαγίστους καὶ ἱερουργίας ‟ἀκαλλιερήτους ἐπιτελεῖν ὑποτιθέμενος, παῖδας ἀ- “θλίους ἀποσφάττειν, καὶ τέκνα δυστήνων πατέρων καταθύειν, καὶ σπλάγχνα νεογενῆ διαιρεῖν, καὶ τὰ ‟τοῦ θεοῦ διακόπτειν καὶ καταχορδεύειν πλάσματα, ‟ὡς ἐκ τούτων εὐδαιμονήσοντας.”
aposkeuasasthai de parepeisen auton ho “didaskalos kai tōn apʼ Aigyptou magōn archisyn- “agōgos, tous men katharous kai hosious andras “ktinnysthai kai diōkesthai keleuōn, hōs antipalous kai kōlytas tōn pammiarōn kai bdelyktōn epaoidōn hyparchontas, (kai gar eisi kai ēsan hikanoi, parontes kai horōmenoi, kai monon em- “pneontes kai phthengomenoi, diaskedasai tas tōn ‟alitēriōn daimonōn epiboulas), teletas de anagnous kai manganeias exagistous kai hierourgias ‟akallierētous epitelein hypotithemenos, paidas a- “thlious aposphattein, kai tekna dystēnōn paterōn katathyein, kai splanchna neogenē diairein, kai ta ‟tou theou diakoptein kai katachordeuein plasmata, ‟hōs ek toutōn eudaimonēsontas.”
But the teacher and chief of the synagogue of the magicians from Egypt persuaded him to get rid of them, bidding him kill and persecute the pure and holy men as opponents and hinderers of his abominable and loathsome incantations (for they are and were able, by being present and seen, and merely breathing and speaking, to scatter the plots of the accursed demons), and advising him to perform impure rites, abominable sorceries, and ill-omened sacrifices: to slaughter wretched boys, to sacrifice the children of unhappy fathers, to divide newborn entrails, and to cut up and mangle God's creatures, as though they would prosper by these things.”
Notes and citation
Summary: An Egyptian chief magician turned Valerian against the Christians and toward human sacrifice.
- Quotation from Dionysius of Alexandria. The magician is Macrianus (7.10.5).
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.10.4 (Dindorf 4:304–305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-10-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.10.5Dindorf 4:305
καὶ τούτοις γε ἐπιφέρει λέγων ‘καλὰ γοῦν αὐτοῖς Μακριανὸς τῆς ‟ἐλπιζομένης βασιλείας προσήνεγκε χαριστήρια, ὃς πρότερον μὲν ἐπὶ τῶν καθόλου λόγων λεγόμενος ‟εἶναι βασιλέως οὐδὲν εὔλογον οὐδὲ καθολικὸν ἐφρό- ‟νησεν, ἀλλʼ ὑποπέπτωκεν ἀρᾷ προφητικῇ τῇ λεγούσῃ ‘οὐαὶ τοῖς προφητεύουσιν ἀπὸ καρδίας αὐτῶν, καὶ τὸ καθόλου μὴ βλέπουσιν.’
kai toutois ge epipherei legōn ‘kala goun autois Makrianos tēs ‟elpizomenēs basileias prosēnenke charistēria, hos proteron men epi tōn katholou logōn legomenos ‟einai basileōs ouden eulogon oude katholikon ephro- ‟nēsen, allʼ hypopeptōken arą prophētikę̄ tę̄ legousę̄ ‘ouai tois prophēteuousin apo kardias autōn, kai to katholou mē blepousin.’
To this he adds: “Fine thank-offerings, then, did Macrianus bring them for the empire he hoped for. He was formerly said to be the emperor's minister of the general accounts, but he had no reasonable or catholic thought; he fell under the prophetic curse that says, ‘Woe to those who prophesy from their own heart and do not see the general good.’
Ezek 13:3 (quotation, medium confidence)
Notes and citation
Summary: Dionysius mocks Macrianus, the finance minister who hoped to be emperor, as one who did not see the “catholic” good.
- Quotation from Dionysius of Alexandria, loosely citing Ezek 13:3; Dionysius plays on καθόλου (“general”) and καθολικός (“catholic”).
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.10.5 (Dindorf 4:305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-10-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.10.6Dindorf 4:305
οὐ γὰρ συνῆκε τὴν καθόλου πρόνοιαν, οὐδὲ τὴν κρίσιν ὑπείδετο τοῦ πρὸ πάντων καὶ διὰ πάντων καὶ ἐπὶ πᾶσι. διὸ καὶ τῆς μὲν καθολικῆς αὐτοῦ ἐκκλησίας γέγονε πολέμιος, ἠλλοτρίωσε δὲ καὶ ἀπεξένωσεν ἑαυτὸν τοῦ ἐλέους τοῦ θεοῦ, καὶ ὡς πορρωτάτω τῆς ἑαυτοῦ “σωτηρίας ἐφυγάδευσεν, ἐν τούτῳ τὸ ἴδιον ἐπαλη- ῾θεύων ὄνομα.”
ou gar synēke tēn katholou pronoian, oude tēn krisin hypeideto tou pro pantōn kai dia pantōn kai epi pasi. dio kai tēs men katholikēs autou ekklēsias gegone polemios, ēllotriōse de kai apexenōsen heauton tou eleous tou theou, kai hōs porrōtatō tēs heautou “sōtērias ephygadeusen, en toutǭ to idion epalē- ῾theuōn onoma.”
For he did not understand the general providence, nor did he suspect the judgment of him who is before all and through all and over all. Therefore he became an enemy of his catholic church, alienated and estranged himself from the mercy of God, and banished himself as far as possible from his own salvation, in this proving true his own name.”
Eph 4:6 (allusion, medium confidence)
Notes and citation
Summary: Macrianus made himself an enemy of the catholic church and fled far from salvation, as his name suggests.
- Quotation from Dionysius of Alexandria, alluding to Eph 4:6; the name Macrianus suggests μακράν, “far off.”
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.10.6 (Dindorf 4:305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-10-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.10.7Dindorf 4:305
καὶ πάλιν μεθʼ ἕτερά φησιν ‟ὁ μὲν γὰρ Οὐαλεριανὸς εἰς ταῦτα ὑπὸ τούτου προαχθεὶς, εἰς ὕβρεις καὶ ὀνειδισμοὺς ἐκδοθεὶς κατὰ τὸ ῥηθὲν πρὸς Ἡσαΐαν· καὶ οὗτοι ἐξελέξαντο τὰς ὁδοὺς αὐτῶν καὶ τὰ βδελύγματα αὐτῶν, ἃ ἡ ψυχὴ ῾ἠθέλησε, καὶ ἐγὼ ἐκλέξομαι τὰ ἐμπαίγματα ‟αὐτῶν, καὶ τὰς ἁμαρτίας ἀνταποδώσω αὐτοῖς.’
kai palin methʼ hetera phēsin ‟ho men gar Oualerianos eis tauta hypo toutou proachtheis, eis hybreis kai oneidismous ekdotheis kata to rhēthen pros Hēsaïan; kai houtoi exelexanto tas hodous autōn kai ta bdelygmata autōn, ha hē psychē ῾ēthelēse, kai egō eklexomai ta empaigmata ‟autōn, kai tas hamartias antapodōsō autois.’
And again after other things he says: “For Valerian, led on to this by him, was given over to insults and reproaches, according to what was said to Isaiah: ‘And these have chosen their own ways and their abominations, which their soul desired; and I will choose their mockeries and repay them their sins.’
Isa 66:3 (quotation, high confidence)
Notes and citation
Summary: Valerian was given over to disgrace, as Isaiah foretold.
- Quotation from Dionysius of Alexandria, citing Isa 66:3–4 (LXX). Valerian was captured by the Persians in 260.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.10.7 (Dindorf 4:305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-10-7).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.10.8Dindorf 4:305
οὗτος δὲ τῇ βασιλείᾳ παρὰ τὴν ἀξίαν ἐπιμανεὶς, καὶ τὸν βασίλειον ὑποδῦναι κόσμον ἀδυνατῶν ἀναπήρῳ τῷ σώματι, τοὺς δύο παῖδας τὰς πατρῴας ἀναδεξαμένους ἁμαρτίας προεστήσατο. ἐναργὴς γὰρ ἐπὶ τούτων ἡ πρόρρησις ἣν εἶπεν ὁ θεός ‘ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα ἕως τρίτης καὶ τετάρτης γενεᾶς τοῖς μισοῦσί με.᾿
houtos de tę̄ basileią para tēn axian epimaneis, kai ton basileion hypodynai kosmon adynatōn anapērǭ tǭ sōmati, tous dyo paidas tas patrǭas anadexamenous hamartias proestēsato. enargēs gar epi toutōn hē prorrēsis hēn eipen ho theos ‘apodidous hamartias paterōn epi tekna heōs tritēs kai tetartēs geneas tois misousi me.᾿
But this man, madly desiring the empire beyond his deserts, and unable to put on the imperial robe because of his crippled body, put forward his two sons, who took on their father's sins. For clearly fulfilled in them was the prophecy which God spoke: ‘visiting the sins of the fathers on the children to the third and fourth generation of those who hate me.’
Exod 20:5 (quotation, high confidence)
Notes and citation
Summary: Macrianus, crippled, made his two sons emperors, and they inherited his sins.
- Quotation from Dionysius of Alexandria, citing Exod 20:5.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 7.10.8 (Dindorf 4:305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-10-8).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.10.9Dindorf 4:305–306
τὰς γὰρ ἰδίας πονηρὰς ἐπιθυμίας, ὧν ηὐτύχει, ταῖς τῶν υἱῶν κεφαλαῖς ἐπιβαλὼν, εἰς ἐκείνους ‟τὴν ἑαυτοῦ κακίαν καὶ τὸ πρὸς τὸν θεὸν μῖσος ‟ἐξωμόρξατο.” καὶ περὶ μὲν τοῦ Οὐαλεριανοῦ τοσαῦτα ὁ Διονύσιος.
tas gar idias ponēras epithymias, hōn ēutychei, tais tōn huiōn kephalais epibalōn, eis ekeinous ‟tēn heautou kakian kai to pros ton theon misos ‟exōmorxato.” kai peri men tou Oualerianou tosauta ho Dionysios.
For heaping his own evil desires, in which he had been unsuccessful, on the heads of his sons, he wiped off onto them his own wickedness and hatred toward God.” So much Dionysius about Valerian.
Notes and citation
Summary: Macrianus passed his wickedness on to his sons.
- Quotation from Dionysius of Alexandria. The edition reads ηὐτύχει (“was successful”), which NPNF translates; the genitive and the context (Macrianus could not take the throne himself, 7.10.8) require ἠτύχει (“failed to obtain”), and this is translated.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 7.10.9 (Dindorf 4:305–306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-10-9).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 7, chapter 11
7.11.1Dindorf 4:306
Περὶ δὲ τοῦ κατʼ αὐτὸν διωγμοῦ σφοδρότατα πνεύσαντος οἷα σὺν ἑτέροις ὁ αὐτὸς διὰ τὴν εἰς τὸν τῶν ὅλων θεὸν εὐσέβειαν ὑπέστη, δηλώσουσιν αἱ αὐτοῦ φωναὶ, ἃς πρὸς Γερμανὸν τῶν κατʼ αὐτὸν ἐπισκόπων κακῶς ἀγορεύειν αὐτὸν πειρώμενον ἀποτεινόμενος τοῦτον παρατίθεται τὸν τρόπον
Peri de tou katʼ auton diōgmou sphodrotata pneusantos hoia syn heterois ho autos dia tēn eis ton tōn holōn theon eusebeian hypestē, dēlōsousin hai autou phōnai, has pros Germanon tōn katʼ auton episkopōn kakōs agoreuein auton peirōmenon apoteinomenos touton paratithetai ton tropon
What he himself endured with others for his piety toward the God of the universe in the persecution under him, which blew most violently, his own words will show, which he sets out thus in reply to Germanus, one of the bishops of his time, who was trying to slander him:
Notes and citation
Summary: Dionysius describes his own sufferings under Valerian in reply to the slanders of Bishop Germanus.
Notes on the original text
- Digital text corrected (misread letter in the digital text): εἰς τὸν τόν ὅλων → εἰς τὸν τῶν ὅλων.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); allusion)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.11.1 (Dindorf 4:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-11-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.11.2Dindorf 4:306
‟εἰς ἀφροσύνην δὲ κινδυνεύω πολλὴν καὶ ‟ἀναισθησίαν ὄντως ἐμπεσεῖν, εἰς ἀνάγκην συμβιβαζό- “μενος τοῦ διηγεῖσθαι τὴν θαυμαστὴν περὶ ἡμᾶς οἰκο- “νομίαν τοῦ θεοῦ. ἀλλʼ ἐπειδὴ μυστήριον, φησὶ, βασι- “λέως κρύψαι καλὸν, τὰ δὲ ἔργα τοῦ θεοῦ ἀνακαλύπτειν ἔνδοξον, ὁμόσε χωρήσω τῇ Γερμανοῦ βίᾳ.
‟eis aphrosynēn de kindyneuō pollēn kai ‟anaisthēsian ontōs empesein, eis anankēn symbibazo- “menos tou diēgeisthai tēn thaumastēn peri hēmas oiko- “nomian tou theou. allʼ epeidē mystērion, phēsi, basi- “leōs krypsai kalon, ta de erga tou theou anakalyptein endoxon, homose chōrēsō tę̄ Germanou bią.
“I am in danger of falling into great folly and indeed stupidity, being compelled to relate the wonderful dispensation of God toward us. But since, it says, ‘it is good to hide the mystery of a king, but glorious to reveal the works of God,’ I will meet the violence of Germanus head on.
2 Cor 11:17 (echo, medium confidence)
Notes and citation
Summary: Dionysius reluctantly tells of God's care for him, to answer Germanus.
- Quotation from Dionysius of Alexandria, Letter to Germanus (to 7.11.19), citing Tob 12:7; cf. 2 Cor 11:16–17.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation); Tob 12:7 (Tobit [in RC, EO, ETH canons]; quotation)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.11.2 (Dindorf 4:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-11-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.11.3Dindorf 4:306
ἧκον ‟πρὸς Αἰμιλιανὸν οὐ μόνος· ἠκολούθησαν δέ μοι ‟συμπρεσβύτερός τέ μου Μάξιμος καὶ διάκονοι ‟Φαῦστος καὶ Εὐσέβιος καὶ Χαιρήμων· καί τις τῶν “ἀπὸ ῾Ρώμης παρόντων ἀδελφῶν ἡμῖν συνεισῆλθεν. ‟
hēkon ‟pros Aimilianon ou monos; ēkolouthēsan de moi ‟sympresbyteros te mou Maximos kai diakonoi ‟Phaustos kai Eusebios kai Chairēmōn; kai tis tōn “apo ῾Rōmēs parontōn adelphōn hēmin syneisēlthen. ‟
I came before Aemilianus not alone; my fellow presbyter Maximus and the deacons Faustus, Eusebius, and Chaeremon accompanied me, and one of the brothers from Rome who were present came in with us.
Notes and citation
Summary: Dionysius appeared before the prefect Aemilianus with presbyters and deacons.
- Quotation from Dionysius of Alexandria. Aemilianus was prefect of Egypt.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Persecution, Church office
Cite (SBL): Eusebius, Hist. eccl. 7.11.3 (Dindorf 4:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-11-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.11.4Dindorf 4:306
Αἰμιλιανὸς δὲ οὐκ εἶπέ μοι προηγουμένως ῾μὴ “σύναγε.᾿ περιττὸν γὰρ ἦν αὐτῷ τοῦτο καὶ τὸ “τελευταῖον ἐπὶ τὸ πρῶτον ἀνατρέχοντι. οὐ γὰρ “περὶ τοῦ μὴ συνάγειν ἑτέρους ὁ λόγος ἦν αὐτῷ, “ἀλλὰ περὶ τοῦ μηδʼ αὐτοὺς ἡμᾶς εἶναι Χριστιανοὺς, “καὶ τούτου προσέταττε πεπαῦσθαι, εἰ μεταβαλοίμην “ἔγωγε, καὶ τοὺς ἄλλους ἕψεσθαί μοι νομίζων. “
Aimilianos de ouk eipe moi proēgoumenōs ῾mē “synage.᾿ peritton gar ēn autǭ touto kai to “teleutaion epi to prōton anatrechonti. ou gar “peri tou mē synagein heterous ho logos ēn autǭ, “alla peri tou mēdʼ autous hēmas einai Christianous, “kai toutou prosetatte pepausthai, ei metabaloimēn “egōge, kai tous allous hepsesthai moi nomizōn. “
Aemilianus did not say to me at the outset, ‘Do not hold assemblies.’ That was superfluous for him, and the last thing for one going back to the first. For his concern was not that we should not assemble others, but that we ourselves should not be Christians; and he ordered me to stop being one, thinking that if I changed, the others would follow me.
Notes and citation
Summary: Aemilianus demanded that Dionysius himself cease being a Christian, hoping others would follow.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.11.4 (Dindorf 4:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-11-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.11.5Dindorf 4:306–307
ἀπεκρινάμην δὲ οὐκ ἀπεοικότως οὐδὲ μακράν “῾πειθαρχεῖν δεῖ θεῷ μᾶλλον ἢ ἀνθρώποις.᾿ ἀλλʼ “ἄντικρυς διεμαρτυράμην ὅτι τὸν θεὸν τὸν ὄντα “μόνον καὶ οὐδένα ἕτερον σέβω, οὐδʼ ἂν μεταθεί- “μην οὐδὲ παυσαίμην ποτὲ Χριστιανὸς ὤν. ἐπὶ “τούτοις ἐκέλευσεν ἡμᾶς ἀπελθεῖν εἰς κώμην πλησίον ‟τῆς ἐρήμου καλουμένην Κεφρώ.
apekrinamēn de ouk apeoikotōs oude makran “῾peitharchein dei theǭ mallon ē anthrōpois.᾿ allʼ “antikrys diemartyramēn hoti ton theon ton onta “monon kai oudena heteron sebō, oudʼ an metathei- “mēn oude pausaimēn pote Christianos ōn. epi “toutois ekeleusen hēmas apelthein eis kōmēn plēsion ‟tēs erēmou kaloumenēn Kephrō.
I answered, not unfittingly nor at length, ‘We must obey God rather than men.’ And I testified openly that I worship the one who is the only God and no other, and that I would not change nor ever cease to be a Christian. Upon this he ordered us to go to a village near the desert called Cephro.
Acts 5:29 (quotation, high confidence)
Notes and citation
Summary: Dionysius refused, quoting Acts 5:29, and was banished to Cephro.
- Quotation from Dionysius of Alexandria, citing Acts 5:29.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.11.5 (Dindorf 4:306–307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-11-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.11.6Dindorf 4:307
αὐτῶν δὲ ἐπα- ‟κούσατε τῶν ὑπ´ ἀμφοτέρων λεχθέντων ὡς ὑπεμνη- “ματίσθη. εἰσαχθέντων Διονυσίου καὶ Φαύστου καὶ “Μαξίμου καὶ Μαρκέλλου καὶ Χαιρήμονος Αἰμιλια- ‟νὸς διέπων τὴν ἡγεμονίαν εἶπε· καὶ ἀγράφως ὑμῖν “διελέχθην περὶ τῆς φιλανθρωπίας τῶν κυρίων ἡμῶν ‟ᾗ περὶ ὑμᾶς κέχρηνταί.
autōn de epa- ‟kousate tōn hyp´ amphoterōn lechthentōn hōs hypemnē- “matisthē. eisachthentōn Dionysiou kai Phaustou kai “Maximou kai Markellou kai Chairēmonos Aimilia- ‟nos diepōn tēn hēgemonian eipe; kai agraphōs hymin “dielechthēn peri tēs philanthrōpias tōn kyriōn hēmōn ‟hę̄ peri hymas kechrēntai.
But hear what was said by both sides, as it was recorded: “When Dionysius, Faustus, Maximus, Marcellus, and Chaeremon had been brought in, Aemilianus, acting prefect, said: ‘I have also spoken to you orally about the kindness which our lords have shown toward you.
Notes and citation
Summary: The court record: Aemilianus reminds Dionysius and his clergy of the emperors' kindness.
- Quotation from Dionysius of Alexandria, Letter to Germanus, quoting the official court record (to 7.11.11).
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.11.6 (Dindorf 4:307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-11-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.11.7Dindorf 4:307
δεδώκασι γὰρ ἐξουσίαν “ὑμῖν σωτηρίας, εἰ βούλοισθε ἐπὶ τὸ κατὰ φύσιν “τρέπεσθαι, καὶ θεοὺς τοὺς σώζοντας αὐτῶν τὴν ‟βασιλείαν προσκυνεῖν, ἐπιλαθέσθαι τε τῶν παρὰ “φύσιν. τί οὖν φατὲ πρὸς ταῦτα; οὐδὲ γὰρ ἀχαρί- “στους ὑμᾶς ἔσεσθαι περὶ τὴν φιλανθρωπίαν αὐτῶν ‟προσδοκῶ, ἐπειδήπερ ἐπὶ τὰ βελτίω ὑμᾶς προτρέ- “πονται.
dedōkasi gar exousian “hymin sōtērias, ei bouloisthe epi to kata physin “trepesthai, kai theous tous sōzontas autōn tēn ‟basileian proskynein, epilathesthai te tōn para “physin. ti oun phate pros tauta? oude gar achari- “stous hymas esesthai peri tēn philanthrōpian autōn ‟prosdokō, epeidēper epi ta beltiō hymas protre- “pontai.
For they have given you the opportunity of safety, if you are willing to turn to what is according to nature, and worship the gods who preserve their empire, and forget things contrary to nature. What then do you say to this? For I do not expect you to be ungrateful for their kindness, since they urge you to what is better.’
Notes and citation
Summary: Aemilianus offers safety if they will worship the gods who protect the empire.
- Quotation from the court record in Dionysius's letter.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.11.7 (Dindorf 4:307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-11-7).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.11.8Dindorf 4:307
Διονύσιος ἀπεκρίνατο· οὐ πάντες πάντας “προσκυνοῦσι θεοὺς, ἀλλʼ ἕκαστοι τινὰς, οὓς νομί- “ζουσιν. ἡμεῖς τοίνυν τὸν ἕνα θεὸν, τὸν δημιουργὸν “τῶν ἁπάντων, τὸν καὶ τὴν βασιλείαν ἐγχειρίσαντα ‟τοῖς θεοφιλεστάτοις Οὐαλεριανῷ καὶ Γαλλιηνῷ “σεβαστοῖς, τοῦτον καὶ σέβομεν καὶ προσκυνοῦμεν, “καὶ τούτῳ διηνεκῶς ὑπὲρ τῆς βασιλείας αὐτῶν, “ὅπως ἀσάλευτος διαμένῃ, προσευχόμεθα.
Dionysios apekrinato; ou pantes pantas “proskynousi theous, allʼ hekastoi tinas, hous nomi- “zousin. hēmeis toinyn ton hena theon, ton dēmiourgon “tōn hapantōn, ton kai tēn basileian encheirisanta ‟tois theophilestatois Oualerianǭ kai Galliēnǭ “sebastois, touton kai sebomen kai proskynoumen, “kai toutǭ diēnekōs hyper tēs basileias autōn, “hopōs asaleutos diamenę̄, proseuchometha.
Dionysius answered: ‘Not all men worship all gods, but each worship some whom they believe in. We therefore worship and adore the one God, the Creator of all things, who also entrusted the empire to the most God-beloved Augusti Valerian and Gallienus; and to him we pray continually for their empire, that it may remain unshaken.’
Notes and citation
Summary: Dionysius: Christians worship the one Creator God, who gave the emperors their rule, and pray for their empire.
- Quotation from the court record in Dionysius's letter.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Persecution, Prayer
Cite (SBL): Eusebius, Hist. eccl. 7.11.8 (Dindorf 4:307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-11-8).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.11.9Dindorf 4:307
Αἰμι- “λιανὸς διέπων τὴν ἡγεμονίαν αὐτοῖς εἶπε· τίς γὰρ “ὑμᾶς κωλύει καὶ τοῦτον, εἴπερ ἐστὶ θεὸς, μετὰ “τῶν κατὰ φύσιν θεῶν προσκυνεῖν; θεοὺς γὰρ “σέβειν ἐκελεύσθητε, καὶ θεοὺς οὓς πάντες ἴσασι. “Διονύσιος ἀπεκρίνατο ῾ἡμεῖς οὐδένα ἕτερον προσ- ‟κυνοῦμεν.
Aimi- “lianos diepōn tēn hēgemonian autois eipe; tis gar “hymas kōlyei kai touton, eiper esti theos, meta “tōn kata physin theōn proskynein? theous gar “sebein ekeleusthēte, kai theous hous pantes isasi. “Dionysios apekrinato ῾hēmeis oudena heteron pros- ‟kynoumen.
Aemilianus, acting prefect, said to them: ‘Who prevents you from worshipping this one too, if he is a god, together with the natural gods? For you were ordered to worship gods, and gods whom all know.’ Dionysius answered: ‘We worship no other.’
Notes and citation
Summary: Asked to worship their God alongside the others, Dionysius refuses.
- Quotation from the court record in Dionysius's letter.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.11.9 (Dindorf 4:307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-11-9).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.11.10Dindorf 4:307–308
Αἰμιλιανὸς διέπων τὴν ἡγεμονίαν “αὐτοῖς εἶπεν· ὁρῶ ὑμᾶς ὁμοῦ καὶ ἀχαρίστους ὄντας “καὶ ἀναισθήτους τῆς πραότητος τῶν σεβαστῶν ἡμῶν. “διόπερ οὐκ ἔσεσθε ἐν τῇ πόλει ταύτῃ, ἀλλὰ ἀποστα- “λήσεσθε εἰς τὰ μέρη τῆς Λιβύης, καὶ ἐν τόπῳ “λεγομένῳ Κεφρώ· τοῦτον γὰρ τὸν τόπον ἐξελεξάμην ‟ἐκ τῆς κελεύσεως τῶν σεβαστῶν ἡμῶν. οὐδαμῶς ‟δὲ ἐξέσται οὔτε ὑμῖν οὔτε ἄλλοις τισὶν ἢ συνόδους ‟ποιεῖσθαι, ἢ εἰς τὰ καλούμενα κοιμητήρια εἰσιέναι. ‟
Aimilianos diepōn tēn hēgemonian “autois eipen; horō hymas homou kai acharistous ontas “kai anaisthētous tēs praotētos tōn sebastōn hēmōn. “dioper ouk esesthe en tę̄ polei tautę̄, alla aposta- “lēsesthe eis ta merē tēs Libyēs, kai en topǭ “legomenǭ Kephrō; touton gar ton topon exelexamēn ‟ek tēs keleuseōs tōn sebastōn hēmōn. oudamōs ‟de exestai oute hymin oute allois tisin ē synodous ‟poieisthai, ē eis ta kaloumena koimētēria eisienai. ‟
Aemilianus, acting prefect, said to them: ‘I see that you are at once ungrateful and insensible of the clemency of our Augusti. Therefore you shall not be in this city, but shall be sent to the parts of Libya, to a place called Cephro; for I have chosen this place by the command of our Augusti. It will in no way be permitted to you or to any others either to hold assemblies or to enter the so-called cemeteries.
Notes and citation
Summary: Aemilianus banishes them to Cephro and forbids assemblies and visits to the cemeteries.
- Quotation from the court record in Dionysius's letter.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.11.10 (Dindorf 4:307–308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-11-10).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.11.11Dindorf 4:308
εἰ δέ τις φανείη ἢ μὴ γενόμενος εἰς τὸν τόπον ‟τοῦτον ὃν ἐκέλευσα, ἢ ἐν συναγωγῇ τινι εὑρεθείη, ‟ἑαυτῷ τὸν κίνδυνον ἐπαρτήσει. οὐ γὰρ ἐπιλείψει ‟ἡ δέουσα ἐπιστρέφεια. ἀπόστητε οὖν ὅπου ἐκελεύ- ’‘σθητε. καὶ νοσοῦντα δέ με κατήπειξεν, οὐδὲ μιᾶς “ὑπέρθεσιν δοὺς ἡμέρας. ποίαν οὖν ἔτι τοῦ συνα- ‟γαγεῖν ἢ μὴ συναγαγεῖν εἶχον σχολήν;” εἶτα μεθʼ ἕτερά φησιν
ei de tis phaneiē ē mē genomenos eis ton topon ‟touton hon ekeleusa, ē en synagōgę̄ tini heuretheiē, ‟heautǭ ton kindynon epartēsei. ou gar epileipsei ‟hē deousa epistrepheia. apostēte oun hopou ekeleu- ’‘sthēte. kai nosounta de me katēpeixen, oude mias “hyperthesin dous hēmeras. poian oun eti tou syna- ‟gagein ē mē synagagein eichon scholēn?” eita methʼ hetera phēsin
If anyone is found not to have gone to the place I have ordered, or is found in any assembly, he will bring the danger on himself; for the necessary watchfulness will not be lacking. Depart therefore where you have been ordered.’ And he hurried me off, though I was ill, not granting a delay of even one day. What leisure, then, did I still have to hold or not to hold assemblies?” Then after other things he says:
Notes and citation
Summary: Anyone disobeying would be punished; Dionysius was sent off at once though ill.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.11.11 (Dindorf 4:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-11-11).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.11.12Dindorf 4:308
‟ἀλλʼ οὐδὲ τῆς αἰσθητῆς ἡμεῖς ‟μετὰ τοῦ κυρίου συναγωγῆς ἀπέστημεν, ἀλλὰ τοὺς “μὲν ἐν τῇ πόλει σπουδαιότερον συνεκρότουν ὡς ‟συνὼν, ἀπὼν μὲν τῷ σώματι, ὡς εἰπεῖν, παρὼν δὲ ‟τῷ πνεύματι, ἐν δὲ τῇ Κεφροῖ καὶ πολλὴ συνεπε- ‟δήμησεν ἡμῖν ἐκκλησία, τῶν μὲν ἀπὸ τῆς πόλεως “ἀδελφῶν ἑπομένων, τῶν δὲ συνόντων ἀπʼ Αἰγύπτου. “
‟allʼ oude tēs aisthētēs hēmeis ‟meta tou kyriou synagōgēs apestēmen, alla tous “men en tę̄ polei spoudaioteron synekrotoun hōs ‟synōn, apōn men tǭ sōmati, hōs eipein, parōn de ‟tǭ pneumati, en de tę̄ Kephroi kai pollē synepe- ‟dēmēsen hēmin ekklēsia, tōn men apo tēs poleōs “adelphōn hepomenōn, tōn de synontōn apʼ Aigyptou. “
“But we did not abstain even from the visible assembly with the Lord; I gathered those in the city more zealously, as though with them, absent in body, as one might say, but present in spirit; and in Cephro a large church also sojourned with us, some of the brothers following from the city, others joining us from Egypt.
1 Cor 5:3 (echo, high confidence)
Notes and citation
Summary: Dionysius kept gathering the church, in spirit at Alexandria and in person at Cephro.
- Quotation from Dionysius of Alexandria, echoing 1 Cor 5:3.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.11.12 (Dindorf 4:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-11-12).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.11.13Dindorf 4:308
κἀκεῖ θύραν ἡμῖν ὁ θεὸς ἀνέῳξε τοῦ λόγου. καὶ “τὸ μὲν πρῶτον ἐδιώχθημεν, ἐλιθοβολήθημεν, ὕστε- “ρον δέ τινες οὐκ ὀλίγοι τῶν ἐθνῶν τὰ εἴδωλα κατα- “λιπόντες ἐπέστρεψαν ἐπὶ τὸν θεόν. οὐ πρότερον “γὰρ παραδεξαμένοις αὐτοῖς τότε πρῶτον διʼ ἡμῶν ‟ὁ λόγος ἐπεσπάρη.
kakei thyran hēmin ho theos aneǭxe tou logou. kai “to men prōton ediōchthēmen, elithobolēthēmen, hyste- “ron de tines ouk oligoi tōn ethnōn ta eidōla kata- “lipontes epestrepsan epi ton theon. ou proteron “gar paradexamenois autois tote prōton diʼ hēmōn ‟ho logos epesparē.
And there God opened to us a door for the word. At first we were persecuted and stoned, but afterward not a few of the pagans left their idols and turned to God. For the word was then sown among them through us for the first time, since they had not received it before.
Col 4:3 (allusion, high confidence) · 1 Thess 1:9 (echo, medium confidence)
Notes and citation
Summary: At Cephro many pagans converted after first stoning them.
- Quotation from Dionysius of Alexandria, alluding to Col 4:3 and 1 Thess 1:9.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.11.13 (Dindorf 4:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-11-13).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.11.14Dindorf 4:308–309
καὶ ὥσπερ τούτου ἕνεκεν ‟ἀπαγαγὼν ἡμᾶς πρὸς αὐτοὺς ὁ θεὸς, ἐπεὶ τὴν ‟διακονίαν ταύτην ἐπληρώσαμεν, πάλιν ἀπαγήοχεν. ‟ὁ γὰρ Αἰμιλιανὸς εἰς τραχυτέρους μὲν, ὡς ἐδόκει, “καὶ λιβυκωτέρους ἡμᾶς μεταστῆσαι τόπους ἐβου- ‟λήθη, καὶ τοὺς πανταχόσε εἰς τὸν Μαρεώτην ἐκέ- ‟λευσε συρρεῖν, κώμας ἑκάστοις τῶν κατὰ χώραν “ἀφορίσας, ἡμᾶς δὲ μᾶλλον ἐν ὁδῷ καὶ πρώτους ‟καταληφθησομένους ἔταξεν. ᾠκονόμει γὰρ δηλονότι ‟καὶ παρεσκεύαζεν, ἵνα ὁπόταν βουληθείη συλλαβεῖν, ‟πάντας εὐαλώτους ἔχοι.
kai hōsper toutou heneken ‟apagagōn hēmas pros autous ho theos, epei tēn ‟diakonian tautēn eplērōsamen, palin apagēochen. ‟ho gar Aimilianos eis trachyterous men, hōs edokei, “kai libykōterous hēmas metastēsai topous ebou- ‟lēthē, kai tous pantachose eis ton Mareōtēn eke- ‟leuse syrrein, kōmas hekastois tōn kata chōran “aphorisas, hēmas de mallon en hodǭ kai prōtous ‟katalēphthēsomenous etaxen. ǭkonomei gar dēlonoti ‟kai pareskeuazen, hina hopotan boulētheiē syllabein, ‟pantas eualōtous echoi.
And as if God had brought us to them for this purpose, when we had fulfilled this ministry, he took us away again. For Aemilianus wished to transfer us to rougher and, as it seemed, more Libyan places, and ordered those everywhere to stream into the Mareotis, assigning villages to each group throughout the country; but us he placed rather on the road, to be arrested first. For evidently he was arranging and preparing so that, whenever he wished to seize us, he would have all easy to capture.
Notes and citation
Summary: Aemilianus then moved them to the Mareotis, placing Dionysius where he could be seized first.
- Quotation from Dionysius of Alexandria.
Notes on the original text
- Digital text corrected (misread letter in the digital text): ἐκέ- ‟γευσε → ἐκέ- ‟λευσε.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.11.14 (Dindorf 4:308–309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-11-14).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.11.15Dindorf 4:309
ἐγὼ δὲ ὅτε μὲν εἰς “Κεφρὼν κεκελεύσμην ἀπελθεῖν, καὶ τὸν τόπον ‟ἠγνόουν ὅποι ποτὲ οὗτός ἐστιν, οὐδὲ τὸ ὄνομα σχε- “δὸν πρότερον ἀκηκοώς· καὶ ὅμως εὐθύμως καὶ “ἀταράχως ἀπῄειν. ἐπεὶ δὲ μετασκηνώσειν εἰς τὰ “Κολλουθίωνος ἀπηγγέλη μοι, ἴσασιν οἱ παρόντες “ὅπως διετέθην· ἐνταῦθα γὰρ ἐμαυτοῦ κατηγορήσω. ‟
egō de hote men eis “Kephrōn kekeleusmēn apelthein, kai ton topon ‟ēgnooun hopoi pote houtos estin, oude to onoma sche- “don proteron akēkoōs; kai homōs euthymōs kai “atarachōs apę̄ein. epei de metaskēnōsein eis ta “Kollouthiōnos apēngelē moi, isasin hoi parontes “hopōs dietethēn; entautha gar emautou katēgorēsō. ‟
When I was ordered to go to Cephro, I did not even know where the place was, having scarcely heard its name before; yet I went cheerfully and calmly. But when I was told I was to move to the district of Colluthion, those present know how I was affected; for here I shall accuse myself.
Notes and citation
Summary: Dionysius went calmly to Cephro but was dismayed at the move to Colluthion.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.11.15 (Dindorf 4:309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-11-15).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.11.16Dindorf 4:309
τὸ μὲν πρῶτον ἠχθέσθην καὶ λίαν ἐχαλέπηνα· ‟καὶ γὰρ εἰ γνωριμώτεροι καὶ συνηθέστεροι ἐτύγχα- “νον ἡμῖν οἱ τόποι, ἀλλʼ ἔρημον μὲν ἀδελφῶν καὶ ‟σπουδαίων ἀνθρώπων ἔφασκον εἶναι τὸ χωρίον, ‟ταῖς δὲ τῶν ὁδοιπορούντων ἐνοχλήσεσι καὶ λῃστῶν “καταδρομαῖς ἐγκείμενον.
to men prōton ēchthesthēn kai lian echalepēna; ‟kai gar ei gnōrimōteroi kai synēthesteroi etyncha- “non hēmin hoi topoi, allʼ erēmon men adelphōn kai ‟spoudaiōn anthrōpōn ephaskon einai to chōrion, ‟tais de tōn hodoiporountōn enochlēsesi kai lę̄stōn “katadromais enkeimenon.
At first I was vexed and very angry; for even if the places were better known and more familiar to us, people said that the district was empty of brothers and earnest people, and exposed to the annoyances of travellers and the raids of robbers.
Notes and citation
Summary: He resented the new place, said to lack Christians and to be troubled by travellers and robbers.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.11.16 (Dindorf 4:309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-11-16).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.11.17Dindorf 4:309
ἔτυχον δὲ παραμυθίας, “ὑπομνησάντων με τῶν ἀδελφῶν, ὅτι γειτνιᾷ μᾶλλον ‟τῇ πόλει, καὶ ἡ μὲν Κεφρὼν πολλὴν ἡμῖν ἦγεν “ἀδελφῶν τῶν ἀπʼ Αἰγύπτου τὴν ἐπιμιξίαν, ὡς “πλατύτερον ἐκκλησιάζειν δύνασθαι, ἐκεῖ δὲ πλησιαί- “τερον οὔσης τῆς πόλεως συνεχέστερον τῆς τῶν “ὄντως ἀγαπητῶν καὶ οἰκειοτάτων καὶ φιλτάτων “ὄψεως ἀπολαύσομεν. ἀφίξονται γὰρ καὶ ἀναπαύ- “σονται, καὶ ὡς ἐν προαστείοις πορρωτέρω κειμένοις ‟κατὰ μέρος ἔσονται συναγωγαί. καὶ οὕτως ἐγένετο.”
etychon de paramythias, “hypomnēsantōn me tōn adelphōn, hoti geitnią mallon ‟tę̄ polei, kai hē men Kephrōn pollēn hēmin ēgen “adelphōn tōn apʼ Aigyptou tēn epimixian, hōs “platyteron ekklēsiazein dynasthai, ekei de plēsiai- “teron ousēs tēs poleōs synechesteron tēs tōn “ontōs agapētōn kai oikeiotatōn kai philtatōn “opseōs apolausomen. aphixontai gar kai anapau- “sontai, kai hōs en proasteiois porrōterō keimenois ‟kata meros esontai synagōgai. kai houtōs egeneto.”
But I found comfort when the brothers reminded me that it was nearer the city; and while Cephro brought us much intercourse with the brothers from Egypt, so that we could hold assemblies more widely, there, since the city was nearer, we would enjoy more often the sight of those truly beloved, most intimate, and dearest. For they would come and stay, and, as in suburbs lying farther out, there would be assemblies by turns. And so it happened.”
Notes and citation
Summary: He was consoled that the new place was nearer Alexandria, so friends could visit and assemble.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.11.17 (Dindorf 4:309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-11-17).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.11.18Dindorf 4:309–310
καὶ μεθʼ ἕτερα περὶ τῶν συμβεβηκότων αὐτῷ αὖθις ταῦτα γράφει ‟πολλαῖς γε ταῖς ὁμολογίαις “Γερμανὸς σεμνύνεται. πολλά γε εἰπεῖν ἔχει καθʼ “ἑαυτοῦ γενόμενα. ὅσας ἀριθμῆσαι δύναται περὶ “ἡμῶν ἀποφάσεις, δημεύσεις, προγραφὰς, ὑπαρχόν- “των ἁρπαγὰς, ἀξιωμάτων ἀποθέσεις, δόξης κοσμι- “κῆς ὀλιγωρίας, ἐπαίνων ἡγεμονικῶν καὶ βουλευτι- “κῶν καταφρονήσεις, καὶ τῶν ἐναντίων ἀπειλῶν καὶ “καταβοήσεων καὶ κινδύνων καὶ διωγμῶν καὶ πλάνης καὶ στενοχωρίας καὶ ποικίλης θλίψεως ὑπομονὴν, ‟οἷα τὰ ἐπὶ Δεκίου καὶ Σαβίνου συμβάντα μοι, οἷα ‟μέχρι νῦν Αἰμιλιανοῦ.
kai methʼ hetera peri tōn symbebēkotōn autǭ authis tauta graphei ‟pollais ge tais homologiais “Germanos semnynetai. polla ge eipein echei kathʼ “heautou genomena. hosas arithmēsai dynatai peri “hēmōn apophaseis, dēmeuseis, prographas, hyparchon- “tōn harpagas, axiōmatōn apotheseis, doxēs kosmi- “kēs oligōrias, epainōn hēgemonikōn kai bouleuti- “kōn kataphronēseis, kai tōn enantiōn apeilōn kai “kataboēseōn kai kindynōn kai diōgmōn kai planēs kai stenochōrias kai poikilēs thlipseōs hypomonēn, ‟hoia ta epi Dekiou kai Sabinou symbanta moi, hoia ‟mechri nyn Aimilianou.
And after other things he writes again about what happened to him: “Germanus prides himself on many confessions; he has many things to tell that happened to him! As many as I can count about ourselves: sentences, confiscations, proscriptions, seizures of property, loss of dignities, contempt of worldly glory, disdain of the praises of governors and councils, and endurance of the contrary — threats, outcries, dangers, persecutions, wandering, distress, and affliction of every kind — such as happened to me under Decius and Sabinus, and up to now under Aemilianus.
2 Cor 11:26 (echo, low confidence)
Notes and citation
Summary: Dionysius lists his many sufferings, mocking Germanus's boasts of confession.
- Quotation from Dionysius of Alexandria, Letter to Germanus; cf. 2 Cor 11:23–27.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.11.18 (Dindorf 4:309–310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-11-18).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.11.19Dindorf 4:310
ποῦ δὲ Γερμανὸς ‟νη; τίς δὲ περὶ αὐτοῦ λόγος; ἀλλὰ τῆς πολλῆς “ἀφροσύνης, εἰς ἣν ἐμπίπτω διὰ Γερμανόν, ὑφίεμαι, διὸ καὶ τὴν καθʼ ἕκαστον τῶν γενομένων διήγησιν παρίημι τοῖς εἰδόσιν ἀδελφοῖς λέγειν.”
pou de Germanos ‟nē? tis de peri autou logos? alla tēs pollēs “aphrosynēs, eis hēn empiptō dia Germanon, hyphiemai, dio kai tēn kathʼ hekaston tōn genomenōn diēgēsin pariēmi tois eidosin adelphois legein.”
But where did Germanus appear? What account is there of him? But I refrain from the great folly into which I am falling because of Germanus; therefore I leave the account of each event to the brothers who know it.”
Notes and citation
Summary: Dionysius asks what Germanus ever suffered, then stops his boasting.
- Quotation from Dionysius of Alexandria. A verb (“appeared”) is partly lost in the digital text; cf. 2 Cor 11:1.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.11.19 (Dindorf 4:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-11-19).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.11.20Dindorf 4:310
ὁ δʼ αὐτὸς καὶ ἐν τῇ πρὸς Δομέτιον καὶ Δίδυμον ἐπιστολῇ τῶν ἀμφὶ τὸν διωγμὸν αὖθις μνημονεύει ἐν τούτοις ‟τοὺς δὲ ἡμετέρους πολλούς τε ὄντας καὶ ἀγνῶτας ὑμῖν περισσὸν ὀνομαστὶ καταλέγειν· πλὴν ‟ἴστε ὅτι ἄνδρες καὶ γυναῖκες, καὶ νέοι καὶ γέροντες, καὶ κόραι καὶ πρεσβύτιδες, καὶ στρατιῶται καὶ ‟ἰδιῶται, καὶ πᾶν γένος καὶ πᾶσα ἡλικία, οἶ μὲν διὰ “μαστίγων καὶ πυρὸς, οἱ δὲ διὰ σιδήρου τὸν ἀγῶνα “νικήσαντες τοὺς στεφάνους ἀπειλήφασι·
ho dʼ autos kai en tę̄ pros Dometion kai Didymon epistolę̄ tōn amphi ton diōgmon authis mnēmoneuei en toutois ‟tous de hēmeterous pollous te ontas kai agnōtas hymin perisson onomasti katalegein; plēn ‟iste hoti andres kai gynaikes, kai neoi kai gerontes, kai korai kai presbytides, kai stratiōtai kai ‟idiōtai, kai pan genos kai pasa hēlikia, oi men dia “mastigōn kai pyros, hoi de dia sidērou ton agōna “nikēsantes tous stephanous apeilēphasi;
The same writer, in his letter to Domitius and Didymus, again mentions the events of the persecution in these words: “It is superfluous to list by name our people, who are many and unknown to you; but know that men and women, young and old, maidens and aged women, soldiers and civilians, every race and every age, some through scourges and fire, others through the sword, having conquered in the contest, have received their crowns.
Notes and citation
Summary: Dionysius: Christians of every age and condition won the martyr's crown under Valerian.
- Quotation from Dionysius of Alexandria, Letter to Domitius and Didymus (to 7.11.25).
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Martyrdom, Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.11.20 (Dindorf 4:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-11-20).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.11.21Dindorf 4:310
τοῖς δὲ οὐ πάμπολυς αὐτάρκης ἀπέβη χρόνος εἰς τὸ φανῆναι δεκτοὺς τῷ κυρίῳ, ὥσπερ οὖν ἔοικε μηδὲ ῾ἐμοὶ ὁ μέχρι νῦν. διόπερ εἰς ὃν οἶδεν αὐτὸς ἐπι- ‟τήδειον καιρὸν ὑπερέθετό με ὁ λέγων ῾καιρῷ δεκτῷ ‟ἐπήκουσά σου, καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήθησά σοι.᾿
tois de ou pampolys autarkēs apebē chronos eis to phanēnai dektous tǭ kyriǭ, hōsper oun eoike mēde ῾emoi ho mechri nyn. dioper eis hon oiden autos epi- ‟tēdeion kairon hyperetheto me ho legōn ῾kairǭ dektǭ ‟epēkousa sou, kai en hēmerą sōtērias eboēthēsa soi.᾿
To others a very long time has not proved sufficient for them to appear acceptable to the Lord, as seemingly neither has the time up to now for me. Therefore he has reserved me for a fitting time known to himself, he who says, ‘In an acceptable time I have heard you, and in a day of salvation I have helped you.’
Isa 49:8 (quotation, high confidence) · 2 Cor 6:2 (echo, medium confidence)
Notes and citation
Summary: God has kept Dionysius alive for his own chosen time.
- Quotation from Dionysius of Alexandria, citing Isa 49:8 (2 Cor 6:2).
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 7.11.21 (Dindorf 4:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-11-21).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.11.22Dindorf 4:310
τὰ γὰρ καθʼ ἡμᾶς ἐπειδὴ πυνθάνεσθε καὶ βούλεσθε δηλωθῆναι ὑμῖν ὅπως διάγομεν, ἠκούσατε ‟μὲν πάντως ὅπως ἡμᾶς δεσμώτας ἀπαγομένους ὑπὸ “ἑκατοντάρχου καὶ στρατηγῶν καὶ τῶν σὺν αὐτοῖς στρατιωτῶν καὶ ὑπηρετῶν, ἐμέ τε καὶ Γάϊον καὶ ‟Φαῦστον καὶ Πέτρον καὶ Παῦλον, ἐπελθόντες τινὲς ‟τῶν Μαρεωτῶν ἄκοντας καὶ μηδὲ ἑπομένους, βίᾳ ‟τε σύροντες ἀφήρπασαν.
ta gar kathʼ hēmas epeidē pynthanesthe kai boulesthe dēlōthēnai hymin hopōs diagomen, ēkousate ‟men pantōs hopōs hēmas desmōtas apagomenous hypo “hekatontarchou kai stratēgōn kai tōn syn autois stratiōtōn kai hypēretōn, eme te kai Gaïon kai ‟Phauston kai Petron kai Paulon, epelthontes tines ‟tōn Mareōtōn akontas kai mēde hepomenous, bią ‟te syrontes aphērpasan.
For since you ask about our affairs and wish to be told how we are doing, you have surely heard how, when we were being led away as prisoners by a centurion and magistrates and the soldiers and attendants with them — I, Gaius, Faustus, Peter, and Paul — some of the people of Mareotis came upon us and, though we were unwilling and would not follow, dragged us off by force and carried us away.
Notes and citation
Summary: Dionysius and his companions were snatched from their guards by people of the Mareotis.
- Quotation from Dionysius of Alexandria; compare 6.40.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.11.22 (Dindorf 4:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-11-22).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.11.23Dindorf 4:310–311
ἐγὼ δὲ νῦν καὶ Γάϊος ‟καὶ Πέτρος, μόνοι τῶν ἄλλων ἀδελφῶν ἀπορφανι- ‟σθέντες, ἐν ἐρήμῳ καὶ αὐχμηρῷ τῆς Λιβύης τόπῳ κατακεκλείσμεθα, τριῶν ἡμερῶν ὁδὸν τοῦ Παραι- “τονίου διεστηκότες.’’
egō de nyn kai Gaïos ‟kai Petros, monoi tōn allōn adelphōn aporphani- ‟sthentes, en erēmǭ kai auchmērǭ tēs Libyēs topǭ katakekleismetha, triōn hēmerōn hodon tou Parai- “toniou diestēkotes.’’
But now I and Gaius and Peter, bereft of the other brothers, are shut up alone in a desert and parched place in Libya, three days' journey from Paraetonium.”
Notes and citation
Summary: Dionysius, Gaius, and Peter are now confined in the Libyan desert.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.11.23 (Dindorf 4:310–311; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-11-23).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.11.24Dindorf 4:311
καὶ ὑποκαταβάς φησιν ‘ἐν δὲ τῇ πόλει καταδεδύκασιν ἀφανῶς ἐπισκεπτό- ‟μένοι τοὺς ἀδελφούς — πρεσβύτεροι μὲν Μάξιμος, ῾Διοσκόρος, Δημήτριος, Λούκιος· οἱ γὰρ ἐν τῷ κόσμῳ ‟προφανέστεροι Φαυστῖνος καὶ Ἀκύλας ἐν Αἰγύπτῳ πλανῶνται· διάκονοι δὲ οἶ μετὰ τοὺς ἐν τῇ νόσῳ τελευτήσαντας ὑπολειφθέντες Φαῦστος, Εὐσέβιος, ῾Χαιρήμων· Εὐσέβιος, ὃν ἐξ ἀρχῆς ὁ θεὸς καὶ παρεσκεύασε, τὰς ὑπηρεσίας τῶν ἐν ταῖς φυλακαῖς γενομένων ὁμολογητῶν ἐναγωνίως ἀπο- ‟πληροῦν, καὶ τὰς τῶν σωμάτων περιστολὰς τῶν ‟τελείων καὶ μακαρίων μαρτύρων οὐκ ἀκινδύνως ἐκτελεῖν.
kai hypokatabas phēsin ‘en de tę̄ polei katadedykasin aphanōs episkepto- ‟menoi tous adelphous — presbyteroi men Maximos, ῾Dioskoros, Dēmētrios, Loukios; hoi gar en tǭ kosmǭ ‟prophanesteroi Phaustinos kai Akylas en Aigyptǭ planōntai; diakonoi de oi meta tous en tę̄ nosǭ teleutēsantas hypoleiphthentes Phaustos, Eusebios, ῾Chairēmōn; Eusebios, hon ex archēs ho theos kai pareskeuase, tas hypēresias tōn en tais phylakais genomenōn homologētōn enagōniōs apo- ‟plēroun, kai tas tōn sōmatōn peristolas tōn ‟teleiōn kai makariōn martyrōn ouk akindynōs ektelein.
And further on he says: “In the city there have concealed themselves, secretly visiting the brothers, the presbyters Maximus, Dioscorus, Demetrius, and Lucius; for Faustinus and Aquila, who are more prominent in the world, are wandering in Egypt. Of the deacons, those left after the ones who died in the plague are Faustus, Eusebius, and Chaeremon. Eusebius is he whom God from the beginning strengthened and prepared to fulfil zealously the services for the confessors in the prisons, and to perform, not without danger, the laying out of the bodies of the perfected and blessed martyrs.
Notes and citation
Summary: Hidden presbyters and deacons secretly served the church; the deacon Eusebius cared for prisoners and buried martyrs.
- Quotation from Dionysius of Alexandria. The verb “strengthened” is lost in the digital text.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): Εὐσεβίος → Εὐσέβιος.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Church office, Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 7.11.24 (Dindorf 4:311; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-11-24).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.11.25Dindorf 4:311
καὶ γὰρ μέχρι νῦν οὐκ ἀνίησιν ὁ ‟ἡγούμενος, τοὺς μὲν ἀναιρῶν, ὡς προεῖπον, ὠμῶς ‟τῶν προσαγομένων, τοὺς δὲ βασάνοις καταξαίνων, ‟τοὺς δὲ φυλακαῖς καὶ δεσμοῖς ἐκτήκων, προστάσσων ‟τε μηδένα τούτοις προσιέναι, καὶ ἀνερευνῶν μή τις ‟φανείη. καὶ ὅμως ὁ θεὸς τῇ προθυμίᾳ καὶ λιπαρείᾳ τῶν ἀδελφῶν διαναπαύει τοὺς πεπιεσμένους.” καὶ τοσαῦτα μὲν ὁ Διονύσιος.
kai gar mechri nyn ouk aniēsin ho ‟hēgoumenos, tous men anairōn, hōs proeipon, ōmōs ‟tōn prosagomenōn, tous de basanois kataxainōn, ‟tous de phylakais kai desmois ektēkōn, prostassōn ‟te mēdena toutois prosienai, kai anereunōn mē tis ‟phaneiē. kai homōs ho theos tę̄ prothymią kai lipareią tōn adelphōn dianapauei tous pepiesmenous.” kai tosauta men ho Dionysios.
For even to this day the governor does not cease cruelly killing, as I said before, some of those brought before him, tearing others with tortures, wasting others away in prisons and bonds, commanding that no one approach them, and searching whether anyone appears. Yet God, through the eagerness and perseverance of the brothers, gives relief to the oppressed.” So much from Dionysius.
Notes and citation
Summary: The governor still kills, tortures, and imprisons Christians, but the brethren relieve them.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Persecution, Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 7.11.25 (Dindorf 4:311; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-11-25).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.11.26Dindorf 4:311
ἰστέον δὲ ὡς ὁ μὲν Εὐσέβιος, ὃν διάκονον προσεῖπεν σμικρὸν ὕστερον ἐπίσκοπος ἐκκλησίας τῆς κατὰ Συρίαν Λαοδικείας καθίσταται, ὁ δὲ Μάξιμος, ὃν τότε πρεσβύτερον εἴρηκε, μετὰ τὸν Διονύσιον τὴν λειτουργίαν τῶν κατʼ Ἀλεξάνδρειαν ἀδελφῶν διαδέχεται, Φαῦστος δὲ ὁ σὺν αὐτῷ τηνικάδε διαπρέψας ἐν τῇ ὁμολογίᾳ, μέχρι τοῦ καθʼ ἡμᾶς διωγμοῦ φυλαχθεὶς, γηραιὸς κομιδῆ καὶ πλήρης ἡμερῶν καθʼ ἡμᾶς αὐτοὺς μαρτυρίῳ τὴν κεφαλὴν ἀποτμηθεὶς τελειοῦται. ἀλλὰ τὰ μὲν κατʼ ἐκεῖνο καιροῦ τῷ Διονυσίῳ συμβάντα τοιαῦτα.
isteon de hōs ho men Eusebios, hon diakonon proseipen smikron hysteron episkopos ekklēsias tēs kata Syrian Laodikeias kathistatai, ho de Maximos, hon tote presbyteron eirēke, meta ton Dionysion tēn leitourgian tōn katʼ Alexandreian adelphōn diadechetai, Phaustos de ho syn autǭ tēnikade diaprepsas en tę̄ homologią, mechri tou kathʼ hēmas diōgmou phylachtheis, gēraios komidē kai plērēs hēmerōn kathʼ hēmas autous martyriǭ tēn kephalēn apotmētheis teleioutai. alla ta men katʼ ekeino kairou tǭ Dionysiǭ symbanta toiauta.
It should be known that Eusebius, whom he called a deacon, was shortly afterward appointed bishop of the church of Laodicea in Syria; Maximus, whom he then called a presbyter, succeeded Dionysius in the ministry of the brothers at Alexandria; and Faustus, who was then distinguished with him in confession, having been preserved until the persecution of our time, very old and full of days, was perfected in our own time by martyrdom, being beheaded. Such were the things that happened to Dionysius at that time.
Notes and citation
Summary: Eusebius later became bishop of Laodicea, Maximus succeeded Dionysius, and Faustus was martyred in Eusebius's own day.
Notes on the original text
- Digital text corrected (stray section number in the digital text): προσεῖπεν 5 σμικρὸν → προσεῖπεν σμικρὸν.
Topics: Church office, Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 7.11.26 (Dindorf 4:311; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-11-26).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 7, chapter 12
7.12.1Dindorf 4:311–312
Κατὰ δὲ τὸν δηλούμενον Οὐαλεριανοῦ διωγμὸν τρεῖς ἐν Καισαρείᾳ τῆς Παλαιστίνης τῇ κατὰ Χριστὸν διαλάμψαντες ὁμολογίᾳ θείῳ κατεκοσμήθησαν μαρτυρίῳ, θηρίων γενόμενοι βορά. τούτων ὁ μὲν Πρίσκος ἐκαλεῖτο, ὁ δὲ Μάλχος, τῷ δὲ τρίτῳ Ἀλέξανδρος ὄνομα ἦν. τούτους φασὶ κατʼ ἀγρὸν οἰκοῦντας πρότερον μὲν ἑαυτοὺς ὡς ἀμελεῖς καὶ ῥᾳθύμους κακίσαι, ὅτι δὴ βραβείων, τοῦ καιροῦ τοῖς πόθου γλιχομένοις οὐρανίου διανέμοντος, ὀλιγωροῖεν αὐτοὶ μὴ οὐχὶ προαρπάζοντες τὸν τοῦ μαρτυρίου στέφανον· ταῦτα δὲ βουλευσαμένους ὁρμῆσαι ἐπὶ τὴν Καισάρειαν, ὁμόσε τε χωρῆσαι ἐπὶ τὸν δικαστὴν, καὶ τυχεῖν τοῦ προδεδηλωμένου τέλους. ἔτι πρὸς τούτοις γύναιόν τι κατὰ τὸν αὐτὸν διωγμὸν ἐν τῇ αὐτῇ πόλει τὸν ὅμοιον ἱστοροῦσιν ἀγῶνα διηθληκέναι. τῆς δὲ Μαρκίωνος αὐτὴν αἱρέσεως γενέσθαι κατέχει λόγος.
Kata de ton dēloumenon Oualerianou diōgmon treis en Kaisareią tēs Palaistinēs tę̄ kata Christon dialampsantes homologią theiǭ katekosmēthēsan martyriǭ, thēriōn genomenoi bora. toutōn ho men Priskos ekaleito, ho de Malchos, tǭ de tritǭ Alexandros onoma ēn. toutous phasi katʼ agron oikountas proteron men heautous hōs ameleis kai rhąthymous kakisai, hoti dē brabeiōn, tou kairou tois pothou glichomenois ouraniou dianemontos, oligōroien autoi mē ouchi proarpazontes ton tou martyriou stephanon; tauta de bouleusamenous hormēsai epi tēn Kaisareian, homose te chōrēsai epi ton dikastēn, kai tychein tou prodedēlōmenou telous. eti pros toutois gynaion ti kata ton auton diōgmon en tę̄ autę̄ polei ton homoion historousin agōna diēthlēkenai. tēs de Markiōnos autēn haireseōs genesthai katechei logos.
In the persecution of Valerian mentioned, three men at Caesarea in Palestine, who shone in confession of Christ, were adorned with divine martyrdom, becoming food for wild beasts. One was called Priscus, another Malchus, and the third's name was Alexander. They say these lived in the country and at first reproached themselves as careless and slothful, because, while the time was distributing prizes to those longing with heavenly desire, they were neglecting it and not seizing the crown of martyrdom first. Having taken counsel, they set out for Caesarea, went together before the judge, and met the end already described. Besides these, they relate that a woman in the same persecution and the same city underwent a similar contest; but report has it that she belonged to the heresy of Marcion.
Notes and citation
Summary: Priscus, Malchus, and Alexander volunteered for martyrdom at Caesarea and were thrown to beasts; a Marcionite woman also died.
- Voluntary martyrdom was controversial; Eusebius reports it without comment.
Notes on the original text
- Digital text corrected (misdivided word in the digital text): ὁμόσʼ ἑ τε → ὁμόσε τε.
Cite (SBL): Eusebius, Hist. eccl. 7.12.1 (Dindorf 4:311–312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-12-1).
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Church 7, chapter 13
7.13.1Dindorf 4:312–313
Ἀλλʼ οὐκ εἰς μακρὸν δουλείαν τὴν παρὰ βαρβάροις ὑπομείναντος Οὐαλεριανοῦ, μοναρχήσας ὁ παῖς σωφρονέστερον περὶ τὴν ἀρχὴν διατίθεται, ἀνίησί τε αὐτίκα διὰ προγραμμάτων τὸν καθʼ ἡμῶν διωγμὸν, ἐπʼ ἐλευθερίας τοῖς τοῦ λόγου προεστῶσι τὰ ἐξ ἔθους ἐπιτελεῖν διʼ ἀντιγραφῆς προστάξας, ἥτις τοῦτον ἔχει τὸν τρόπον Αὐτοκράτωρ Καῖσαρ Πούπλιος Λικίννιος Γαλλιηνὸς, “εὐσεβὴς, εὐτυχὴς, σεβαστὸς, Διονυσίῳ καὶ Πίννᾳ καὶ ‟Δημητρίῳ καὶ τοῖς λοιποῖς ἐπισκόποις. τὴν εὐεργεσίαν ῾τῆς ἐμῆς δωρεᾶς διὰ παντὸς τοῦ κόσμου ἐκβιβασθῆναι προσέταξα, ὅπως ἀπὸ τόπων τῶν θρησκευ- “σίμων ἀποχωρήσωσι. καὶ διὰ τοῦτο καὶ ὑμεῖς τῆς ‟ἀντιγραφῆς τῆς ἐμῆς τῷ τύπῳ χρῆσθαι δύνασθε, ὥστε μηδένα ὑμῖν ἐνοχλεῖν. καὶ τοῦτο ὅπερ κατὰ τὸ ἐξὸν δύναται ὑφʼ ὑμῶν ἀναπληροῦσθαι ἤδη ‟πρὸ πολλοῦ ὑπʼ ἐμοῦ συγκεχώρηται. καὶ διὰ τοῦτο ῾Αὐρήλιος Κυρήνιος, ὁ τοῦ μεγίστου πράγματος προστατεύων, τὸν τύπον τοῦτον τὸν ὑπʼ ἐμοῦ ‘δοθέντα διαφυλάξει ταῦτα ἐπὶ τὸ σαφέστερον ἐκ τῆς Ῥωμαίων ἑρμηνευθέντα γλώττης ἐγκείσθω. καὶ ἄλλη δὲ τοῦ αὐτοῦ διάταξις φέρεται, ἣν πρὸς ἑτέρους ἐπισκόπους πεποίηται, τὰ τῶν καλουμένων κοιμητηρίων ἀπολαμβάνειν ἐπιτρέπων χωρία.
Allʼ ouk eis makron douleian tēn para barbarois hypomeinantos Oualerianou, monarchēsas ho pais sōphronesteron peri tēn archēn diatithetai, aniēsi te autika dia programmatōn ton kathʼ hēmōn diōgmon, epʼ eleutherias tois tou logou proestōsi ta ex ethous epitelein diʼ antigraphēs prostaxas, hētis touton echei ton tropon Autokratōr Kaisar Pouplios Likinnios Galliēnos, “eusebēs, eutychēs, sebastos, Dionysiǭ kai Pinną kai ‟Dēmētriǭ kai tois loipois episkopois. tēn euergesian ῾tēs emēs dōreas dia pantos tou kosmou ekbibasthēnai prosetaxa, hopōs apo topōn tōn thrēskeu- “simōn apochōrēsōsi. kai dia touto kai hymeis tēs ‟antigraphēs tēs emēs tǭ typǭ chrēsthai dynasthe, hōste mēdena hymin enochlein. kai touto hoper kata to exon dynatai hyphʼ hymōn anaplērousthai ēdē ‟pro pollou hypʼ emou synkechōrētai. kai dia touto ῾Aurēlios Kyrēnios, ho tou megistou pragmatos prostateuōn, ton typon touton ton hypʼ emou ‘dothenta diaphylaxei tauta epi to saphesteron ek tēs Rhōmaiōn hermēneuthenta glōttēs enkeisthō. kai allē de tou autou diataxis pheretai, hēn pros heterous episkopous pepoiētai, ta tōn kaloumenōn koimētēriōn apolambanein epitrepōn chōria.
But not long after, when Valerian had undergone slavery among the barbarians, his son, ruling alone, conducted the government more prudently. He at once ended the persecution against us by edicts, commanding by a rescript that those who preside over the word should freely perform their customary duties. It runs thus: “The Emperor Caesar Publius Licinius Gallienus, Pius, Felix, Augustus, to Dionysius, Pinnas, Demetrius, and the other bishops. I have ordered the benefit of my gift to be extended throughout the whole world, that they should depart from the places of worship. And therefore you too may use the ordinance of my rescript, so that no one may molest you. And this which you are permitted to carry out has already long since been granted by me. And therefore Aurelius Quirinius, who is in charge of the supreme administration, will observe the ordinance given by me.” Let this, translated from the Latin for greater clarity, be inserted here. Another decree of the same emperor is also extant, addressed to other bishops, permitting them to recover the sites of the so-called cemeteries.
Notes and citation
Summary: Gallienus ended the persecution and by rescript restored the churches' places of worship and cemeteries.
- Quotation of Gallienus's rescript (ca. 260), in Eusebius's Greek translation from the Latin. “They should depart from the places of worship” means that those occupying the churches' property must leave it.
Topics: Persecution, Church office
Cite (SBL): Eusebius, Hist. eccl. 7.13.1 (Dindorf 4:312–313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-13-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 7, chapter 14
7.14.1Dindorf 4:313
Ἐν τούτῳ δὲ τῆς μὲν Ρωμαίων ἐκκλησίας εἰσέτι τότε καθηγεῖτο Ξυστὸς, τῆς δὲ ἐπʼ Ἀντιοχείας μετὰ Φάβιον Δημητριανὸς, Φιρμιλλιανὸς δὲ Καισαρείας τῆς Καππαδοκῶν, καὶ ἐπὶ τούτοις τῶν κατὰ Πόντον ἐκκλησιῶν Γρηγόριος καὶ ὁ τούτου ἀδελφὸς Ἀθηνόδωρος, Ὠριγένους γνώριμοι. τῆς δʼ ἐπὶ Παλαιστίνης Καισαρείας Θεοκτίστου μεταλλάξαντος διαδέχεται τὴν ἐπισκοπὴν Δόμνος, βραχεῖ δὲ χρόνῳ τούτου διαγενομένου Θεότεκνος, ὁ καθʼ ἡμὰς, διάδοχος καθίσταται. τῆς δʼ Ὠριγένους διατριβῆς καὶ οὗτος ἦν. ἀλλὰ καὶ ἐν Ἱεροσολύμοις ἀναπαυσαμένου Μαζαβάνου τὸν θρόνον Ὑμέναιος, ὁ καὶ αὐτὸς ἐπὶ πλείστοις τοῖς καθʼ ἡμὰς διαπρέψας ἔτεσι, διεδέξατο.
En toutǭ de tēs men Rōmaiōn ekklēsias eiseti tote kathēgeito Xystos, tēs de epʼ Antiocheias meta Phabion Dēmētrianos, Phirmillianos de Kaisareias tēs Kappadokōn, kai epi toutois tōn kata Ponton ekklēsiōn Grēgorios kai ho toutou adelphos Athēnodōros, Ōrigenous gnōrimoi. tēs dʼ epi Palaistinēs Kaisareias Theoktistou metallaxantos diadechetai tēn episkopēn Domnos, brachei de chronǭ toutou diagenomenou Theoteknos, ho kathʼ hēmas, diadochos kathistatai. tēs dʼ Ōrigenous diatribēs kai houtos ēn. alla kai en Hierosolymois anapausamenou Mazabanou ton thronon Hymenaios, ho kai autos epi pleistois tois kathʼ hēmas diaprepsas etesi, diedexato.
At this time Xystus was still leading the church of the Romans, and Demetrianus, after Fabius, that of Antioch; Firmilian that of Caesarea in Cappadocia; and besides these Gregory and his brother Athenodorus, pupils of Origen, the churches of Pontus. When Theoctistus of Caesarea in Palestine died, Domnus succeeded to the episcopate, and when he had lasted a short time, Theotecnus, of our own time, was appointed his successor; he too was of Origen's school. And at Jerusalem, when Mazabanes went to his rest, Hymenaeus succeeded to the throne, he who was distinguished for very many years in our own time.
Notes and citation
Summary: Eusebius lists the bishops of Rome, Antioch, Cappadocia, Pontus, Caesarea, and Jerusalem at this time.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 7.14.1 (Dindorf 4:313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-14-1).
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Church 7, chapter 15
7.15.1Dindorf 4:313
Κατὰ τούτους εἰρήνης ἁπανταχοῦ τῶν ἐκκλησιῶν οὔσης, ἐν Καισαρείᾳ τῆς Παλαιστίνης Μαρῖνος τῶν ἐν στρατείαις ἀξιώμασι τετιμημένων, γένει τε καὶ πλούτῳ περιφανὴς ἀνὴρ, διὰ τὴν Χριστοῦ μαρτυρίαν τὴν κεφαλὴν ἀποτέμνεται, τοιᾶσδε ἕνεκεν αἰτίας.
Kata toutous eirēnēs hapantachou tōn ekklēsiōn ousēs, en Kaisareią tēs Palaistinēs Marinos tōn en strateiais axiōmasi tetimēmenōn, genei te kai ploutǭ periphanēs anēr, dia tēn Christou martyrian tēn kephalēn apotemnetai, toiasde heneken aitias.
In their time, when there was peace everywhere for the churches, at Caesarea in Palestine Marinus, one of those honoured with military rank, a man distinguished by birth and wealth, was beheaded for his testimony to Christ, for the following reason.
Notes and citation
Summary: In peacetime, the officer Marinus was beheaded at Caesarea.
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 7.15.1 (Dindorf 4:313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-15-1).
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7.15.2Dindorf 4:313–314
τιμή τίς ἐστι παρὰ Ρωμαίοις τὸ κλῆμα, οὗ τοὺς τυχόντας φασὶν γίνεσθαι. τόπου σχολάζοντος, ἐπὶ τοῦτο προκοπῆς τὸν Μαρῖνον ἡ τοῦ βαθμοῦ τάξις ἐκάλει. ἤδη τε μέλλοντα τῆς τιμῆς ἔχεσθαι, παρελθὼν ἄλλος πρὸ τοῦ βήματος, μὴ ἐξεῖναι μὲν ἐκείνῳ τῆς ῾Ρωμαίων μετέχειν ἀξίας κατὰ τοὺς παλαιοὺς νόμους, Χριστιανῷ γε ὄντι καὶ τοῖς βασιλεῦσι μὴ θύοντι, κατηγόρει· αὐτῷ δὲ ἐπιβάλλειν τὸν κλῆρον.
timē tis esti para Rōmaiois to klēma, hou tous tychontas phasin ginesthai. topou scholazontos, epi touto prokopēs ton Marinon hē tou bathmou taxis ekalei. ēdē te mellonta tēs timēs echesthai, parelthōn allos pro tou bēmatos, mē exeinai men ekeinǭ tēs ῾Rōmaiōn metechein axias kata tous palaious nomous, Christianǭ ge onti kai tois basileusi mē thyonti, katēgorei; autǭ de epiballein ton klēron.
There is a certain honour among the Romans, the vine-staff, whose holders, they say, become centurions. A place being vacant, the order of rank called Marinus to this promotion. When he was already about to receive the honour, another came forward before the tribunal and accused him, saying that by the ancient laws he could not share in a Roman dignity, being a Christian and not sacrificing to the emperors, and that the office fell to himself.
Notes and citation
Summary: When Marinus was due for promotion to centurion, a rival accused him of being a Christian.
- The words “become centurions” (ἑκατοντάρχας) are lost in the digital text and supplied from the sense.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.15.2 (Dindorf 4:313–314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-15-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.15.3Dindorf 4:314
ἐφʼ ᾧ κινηθέντα τὸν δικαστὴν (Ἀχαιὸς οὗτος ἦν) πρῶτον μὲν ἐρέσθαι ποίας ὁ Μαρῖνος εἴη γνώμης. ὡς δʼ ὁμολογοῦντα Χριστιανὸν ἐπιμόνως ἑώρα, τριῶν ὡρῶν ἐπιδοῦναι αὐτῷ εἰς ἐπίσκεψιν διάστημα.
ephʼ hǭ kinēthenta ton dikastēn (Achaios houtos ēn) prōton men eresthai poias ho Marinos eiē gnōmēs. hōs dʼ homologounta Christianon epimonōs heōra, triōn hōrōn epidounai autǭ eis episkepsin diastēma.
The judge (this was Achaeus), moved by this, first asked what Marinus's opinion was. When he saw him persistently confessing himself a Christian, he gave him a space of three hours for reflection.
Notes and citation
Summary: The judge gave Marinus three hours to reconsider.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.15.3 (Dindorf 4:314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-15-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.15.4Dindorf 4:314
ἐκτὸς δῆτα γενόμενον αὐτὸν τοῦ δικαστηρίου Θεότεκνος ὁ τῇδε ἐπίσκοπος ἀφέλκει προσελθὼν διʼ ὁμιλίας, καὶ τῆς χειρὸς λαβὼν ἐπὶ τὴν ἐκκλησίαν προάγει, εἴσω τε πρὸς αὐτῷ στήσας τῷ ἁγιάσματι, μικρόν τι παραναστείλας αὐτοῦ τῆς χλαμύδος καὶ τὸ προσηρτημένον αὐτῷ ξίφος ἐπιδείξας, ἅμα τε ἀντιπαρατίθησι προσαγαγὼν αὐτῷ τὴν τῶν θείων εὐαγγελίων γραφὴν, κελεύσας τῶν δυεῖν ἑλέσθαι τὸ κατὰ γνώμην. ὡς δʼ ἀμελλητὶ τὴν δεξιὰν προτείνας ἐδέξατο τὴν θείαν γραφὴν, “ἔχου τοίνυν, ἔχου, ” φησὶ πρὸς αὐτὸν ὁ Θεότεκνος, “τοῦ θεοῦ, καὶ τύχοις ὧν εἵλου, πρὸς αὐτοῦ δυναμούμενος, καὶ βάδιζε μετʼ εἰρήνης.”
ektos dēta genomenon auton tou dikastēriou Theoteknos ho tę̄de episkopos aphelkei proselthōn diʼ homilias, kai tēs cheiros labōn epi tēn ekklēsian proagei, eisō te pros autǭ stēsas tǭ hagiasmati, mikron ti paranasteilas autou tēs chlamydos kai to prosērtēmenon autǭ xiphos epideixas, hama te antiparatithēsi prosagagōn autǭ tēn tōn theiōn euangeliōn graphēn, keleusas tōn dyein helesthai to kata gnōmēn. hōs dʼ amellēti tēn dexian proteinas edexato tēn theian graphēn, “echou toinyn, echou, ” phēsi pros auton ho Theoteknos, “tou theou, kai tychois hōn heilou, pros autou dynamoumenos, kai badize metʼ eirēnēs.”
When he came out of the court, Theotecnus, the bishop there, came up and drew him aside in conversation, and taking him by the hand led him to the church. Standing him inside by the sanctuary itself, he drew back his cloak a little and pointed to the sword hanging at his side, and at the same time brought and set before him the writing of the divine Gospels, bidding him choose which of the two he wished. When without delay he stretched out his right hand and took the divine Scripture, Theotecnus said to him, “Hold fast, then, hold fast to God, and may you obtain what you have chosen, strengthened by him; and go in peace.”
Notes and citation
Summary: Bishop Theotecnus made Marinus choose between his sword and the Gospels; he chose the Gospels.
Topics: Martyrdom, Scripture and canon, Church office
Cite (SBL): Eusebius, Hist. eccl. 7.15.4 (Dindorf 4:314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-15-4).
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7.15.5Dindorf 4:314
εὐθὺς ἐκεῖθεν ἐπανελθόντα αὐτὸν κῆρυξ ἐβόα καλῶν πρὸ τοῦ δικαστηρίου· καὶ γὰρ ἤδη τὰ τῆς προθεσμίας τοῦ χρόνου πεπλήρωτο. καὶ δὴ παραστὰς τῷ δικαστηρίῳ, καὶ μείζονα τῆς πίστεως τὴν προθυμίαν ἐπιδείξας, εὐθὺς, ὡς εἶχεν, ἀπαχθεὶς τὴν ἐπὶ θανάτῳ τελειοῦται.
euthys ekeithen epanelthonta auton kēryx eboa kalōn pro tou dikastēriou; kai gar ēdē ta tēs prothesmias tou chronou peplērōto. kai dē parastas tǭ dikastēriǭ, kai meizona tēs pisteōs tēn prothymian epideixas, euthys, hōs eichen, apachtheis tēn epi thanatǭ teleioutai.
As soon as he returned from there, a herald called him before the court, for the appointed time had already expired. Standing before the court and showing still greater zeal for the faith, he was at once led away, just as he was, to death and was perfected.
Notes and citation
Summary: Marinus returned, confessed with greater zeal, and was executed.
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 7.15.5 (Dindorf 4:314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-15-5).
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Church 7, chapter 16
7.16.1Dindorf 4:314–315
Ἔνθα καὶ Ἀστύριος ἐπὶ τῇ θεοφιλεῖ παρρησίᾳ μνημονεύεται, ἀνὴρ τῶν ἐπὶ ῾Ρώμης συγκλητικῶν γενόμενος, βασιλεῦσί τε προσφιλὴς, καὶ πᾶσι γνώριμος εὐγενείας τε ἕνεκα καὶ περιουσίας· ὃς παρὼν τηνικάδε τελειουμένῳ τῷ μάρτυρι, τὸν ὦμον ὑποθεὶς, ἐπὶ λαμπρᾶς καὶ πολυ- τελοῦς ἐσθῆτος ἄρας τὸ σκήνωμα ἐπιφέρεται, περιστείλας τε εὖ μάλα πλουσίως τῇ προσηκούσῃ ταφῇ παραδίδωσι. τούτου μυρία μὲν καὶ ἄλλα μνημονεύουσιν οἱ τἀνδρὸς καὶ εἰς ἡμᾶς διαμείναντες γνώριμοι,
Entha kai Astyrios epi tę̄ theophilei parrēsią mnēmoneuetai, anēr tōn epi ῾Rōmēs synklētikōn genomenos, basileusi te prosphilēs, kai pasi gnōrimos eugeneias te heneka kai periousias; hos parōn tēnikade teleioumenǭ tǭ martyri, ton ōmon hypotheis, epi lampras kai poly- telous esthētos aras to skēnōma epipheretai, peristeilas te eu mala plousiōs tę̄ prosēkousę̄ taphę̄ paradidōsi. toutou myria men kai alla mnēmoneuousin hoi tandros kai eis hēmas diameinantes gnōrimoi,
There Astyrius too is remembered for his God-beloved boldness, a man of senatorial rank at Rome, a favourite of emperors, and well known to all for his noble birth and wealth. Being present when the martyr was perfected, he put his shoulder under the body, carried it off on his splendid and costly garment, laid it out very richly, and gave it fitting burial. The acquaintances of the man who have survived to our time tell countless other things about him,
Notes and citation
Summary: The senator Astyrius carried off Marinus's body on his own rich garment and buried it.
- The sentence continues in 7.17.1.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): εὑ μάλα → εὖ μάλα.
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 7.16.1 (Dindorf 4:314–315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-16-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 7, chapter 17
7.17.1Dindorf 4:315
ἀτὰρ καὶ παραδόξου τοιούτου. ἐπὶ τῆς Φιλίππου Καισαρείας, ἣν Πανεάδα Φοίνικες προσαγορεύουσι, φασὶ παρὰ ταῖς αὐτόθι δεικνυμέναις ἐν ταῖς ὑπωρείαις τοῦ καλουμένου Πανίου ὅρους πηγαῖς, ἐξ ὧν καὶ τὸν Ἰορδάνην προχεῖσθαι, κατά τινα ἑορτῆς ἡμέραν σφάγιόν τι καταβάλλεσθαι, καὶ τοῦτο τῇ τοῦ δαίμονος δυνάμει ἀφανὲς γίνεσθαι παραδόξως, θαῦμά τε εἶναι περιβόητον τοῖς παροῦσι τὸ γινόμενον. παρόντα δʼ οὖν ποτὲ τοῖς πραττομένοις τὸν Ἀστύριον, καὶ τὸ πρᾶγμα καταπεπληγμένους ἰδόντα τοὺς πολλοὺς, οἰκτεῖραι τῆς πλάνης, κἄπειτα ἀνανεύσαντα εἰς οὐρανὸν ἱκετεῦσαι διὰ Χριστοῦ τὸν ἐπὶ πάντων θεὸν, τὸ λαοπλάνον δαιμόνιον ἐλέγξαι καὶ παῦσαι τῆς τῶν ἀνθρώπων ἀπάτης. ταῦτα δέ φασιν εὐξαμένου ἀθρόως τὸ ἱερεῖον ἐπιπολάσαι ταῖς πηγαῖς, οὕτω τε αὐτοῖς τὸ παράδοξον οἴχεσθαι, μηδενὸς μηκέτι θαύματος περὶ τὸν τόπον γενομένου.
atar kai paradoxou toioutou. epi tēs Philippou Kaisareias, hēn Paneada Phoinikes prosagoreuousi, phasi para tais autothi deiknymenais en tais hypōreiais tou kaloumenou Paniou horous pēgais, ex hōn kai ton Iordanēn procheisthai, kata tina heortēs hēmeran sphagion ti kataballesthai, kai touto tę̄ tou daimonos dynamei aphanes ginesthai paradoxōs, thauma te einai periboēton tois parousi to ginomenon. paronta dʼ oun pote tois prattomenois ton Astyrion, kai to pragma katapeplēgmenous idonta tous pollous, oikteirai tēs planēs, kapeita ananeusanta eis ouranon hiketeusai dia Christou ton epi pantōn theon, to laoplanon daimonion elenxai kai pausai tēs tōn anthrōpōn apatēs. tauta de phasin euxamenou athroōs to hiereion epipolasai tais pēgais, houtō te autois to paradoxon oichesthai, mēdenos mēketi thaumatos peri ton topon genomenou.
and in particular this marvel. At Caesarea Philippi, which the Phoenicians call Paneas, they say that at the springs shown there at the foot of the so-called Mount Panium, from which the Jordan flows, on a certain feast day a victim was thrown in, and by the power of the demon it disappeared marvellously, and what happened was a famous wonder to those present. Once, then, Astyrius was present at these proceedings, and seeing most of the people struck with amazement at the thing, he pitied their error; and then, looking up to heaven, he entreated the God over all, through Christ, to refute the people-deceiving demon and stop its deception of men. They say that when he had prayed, the victim immediately floated on the springs, and so their marvel departed, no wonder ever again occurring at the place.
Notes and citation
Summary: At the Jordan springs at Paneas, Astyrius's prayer ended a pagan "miracle" in which sacrifices vanished.
Topics: Prayer
Cite (SBL): Eusebius, Hist. eccl. 7.17.1 (Dindorf 4:315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-0-1/#p-7-17-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-7-17-1) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.