Eusebius, Church History, Book VI

Chapter XXXI.—Africanus.

1. At this time also Africanus, the writer of the books entitled Cesti, was well known. There is extant an epistle of his to Origen, expressing doubts of the story of Susannah in Daniel, as being spurious and fictitious. Origen answered this very fully.

2. Other works of the same Africanus which have reached us are his five books on Chronology, a work accurately and laboriously prepared. He says in this that he went to Alexandria on account of the great fame of Heraclas, who excelled especially in philosophic studies and other Greek learning, and whose appointment to the bishopric of the church there we have 277already mentioned.

3. There is extant also another epistle from the same Africanus to Aristides on the supposed discrepancy between Matthew and Luke in the Genealogies of Christ. In this he shows clearly the agreement of the evangelists, from an account which had come down to him, which we have already given in its proper place in the first book of this work.

Chapter XXXII.—The Commentaries which Origen composed in Cæsarea in Palestine.

1. About this time Origen prepared his Commentaries on Isaiah and on Ezekiel. Of the former there have come down to us thirty books, as far as the third part of Isaiah, to the vision of the beasts in the desert; on Ezekiel twenty-five books, which are all that he wrote on the whole prophet.

2. Being at that time in Athens, he finished his work on Ezekiel and commenced his Commentaries on the Song of Songs, which he carried forward to the fifth book. After his return to Cæsarea, he completed these also, ten books in number.

3. But why should we give in this history an accurate catalogue of the man’s works, which would require a separate treatise? we have furnished this also in our narrative of the life of Pamphilus, a holy martyr of our own time. After showing how great the diligence of Pamphilus was in divine things, we give in that a catalogue of the library which he collected of the works of Origen and of other ecclesiastical writers. Whoever desires may learn readily from this which of Origen’s works have reached us. But we must proceed now with our history.

Chapter XXXIII.—The Error of Beryllus.

1. Beryllus, whom we mentioned recently as bishop of Bostra in Arabia, turned aside from the ecclesiastical standard and attempted to introduce ideas foreign to the faith. He dared to assert that our Saviour and Lord did not pre-exist in a distinct form of being of his own before his abode among men, and that he does not possess a divinity of his own, but only that of the Father dwelling in him.

2. Many bishops carried on investigations and discussions with him on this matter, and Origen having been invited with the others, went down at first for a conference with him to ascertain his real opinion. But when he understood his views, and perceived that they were erroneous, having persuaded him by argument, and convinced him by demonstration, he brought him back to the true doctrine, and re278stored him to his former sound opinion.

3. There are still extant writings of Beryllus and of the synod held on his account, which contain the questions put to him by Origen, and the discussions which were carried on in his parish, as well as all the things done at that time.

4. The elder brethren among us have handed down many other facts respecting Origen which I think proper to omit, as not pertaining to this work. But whatever it has seemed necessary to record about him can be found in the Apology in his behalf written by us and Pamphilus, the holy martyr of our day. We prepared this carefully and did the work jointly on account of faultfinders.

Chapter XXXIV.—Philip Cæsar.

Gordianus had been Roman emperor for six years when Philip, with his son Philip, succeeded him. It is reported that he, being a Christian, desired, on the day of the last paschal vigil, to share with the multitude in the prayers of the Church, but that he was not permitted to enter, by him who then presided, until he had made confession and had numbered himself among those who were reckoned as transgressors and who occupied the place of penance. For if he had not done this, he would never have been received by him, on account of the many crimes which he had committed. It is said that he obeyed readily, manifesting in his conduct a genuine and pious fear of God.

Chapter XXXV.—Dionysius succeeds Heraclas in the Episcopate.

In the third year of this emperor, Heraclas died, having held his office for sixteen years, and Dionysius received the episcopate of the churches of Alexandria.

Chapter XXXVI.—Other Works of Origen.

1. At this time, as the faith extended and our doctrine was proclaimed boldly before all, Origen, being, as they say, over sixty years old, and having gained great facility by his long practice, very properly permitted his public discourses to be taken down by stenographers, a thing which he had never before allowed.

2. He also at this time composed a work of eight books in answer to that entitled True Discourse, which had been written against us by Celsus279the Epicurean, and the twenty-five books on the Gospel of Matthew, besides those on the Twelve Prophets, of which we have found only twenty-five.

3. There is extant also an epistle of his to the Emperor Philip, and another to Severa his wife, with several others to different persons. We have arranged in distinct books to the number of one hundred, so that they might be no longer scattered, as many of these as we have been able to collect, which have been preserved here and there by different persons.

4. He wrote also to Fabianus, bishop of Rome, and to many other rulers of the churches concerning his orthodoxy. You have examples of these in the eighth book of the Apology which we have written in his behalf.

Chapter XXXVII.—The Dissension of the Arabians.

About the same time others arose in Arabia, putting forward a doctrine foreign to the truth. They said that during the present time the human soul dies and perishes with the body, but that at the time of the resurrection they will be renewed together. And at that time also a synod of considerable size assembled, and Origen, being again invited thither, spoke publicly on the question with such effect that the opinions of those who had formerly fallen were changed.

Another error also arose at this time, called the heresy of the Elkesites, which was extinguished in the very beginning. Origen speaks of it in this manner in a public homily on the eighty-second Psalm:

“A certain man came just now, puffed up greatly with his own ability, proclaiming that godless and impious opinion which has appeared lately in the churches, styled ‘of the Elkesites.’ I will show you what evil things that opinion teaches, that you may not be carried away by it. It rejects certain parts of every scripture. Again it uses portions of the Old Testament and the Gospel, but rejects the apostle altogether. It says that to deny Christ is an indifferent matter, and that he who understands will, under necessity, deny with his mouth, but not in his heart. They produce a certain book which they say fell from heaven. They hold that whoever hears and believes this shall receive remission of sins, another remission than that which Jesus Christ has given.” Such is the account of these persons.

Chapter XXXIX.—The Persecution under Decius, and the Sufferings of Origen.

1. After a reign of seven years Philip was succeeded by Decius. On account of his hatred of Philip, he commenced a persecution of the churches, in which Fabianus suffered martyrdom at Rome, and Cornelius succeeded him in the episcopate.

2. In Palestine, Alexander, bishop of the church of Jerusalem, was brought again on Christ’s account 281before the governor’s judgment seat in Cæsarea, and having acquitted himself nobly in a second confession was cast into prison, crowned with the hoary locks of venerable age.

3. And after his honorable and illustrious confession at the tribunal of the governor, he fell asleep in prison, and Mazabanes became his successor in the bishopric of Jerusalem.

4. Babylas in Antioch, having like Alexander passed away in prison after his confession, was succeeded by Fabius in the episcopate of that church.

5. But how many and how great things came upon Origen in the persecution, and what was their final result,—as the demon of evil marshaled all his forces, and fought against the man with his utmost craft and power, assaulting him beyond all others against whom he contended at that time,—and what and how many things he endured for the word of Christ, bonds and bodily tortures and torments under the iron collar and in the dungeon; and how for many days with his feet stretched four spaces in the stocks he bore patiently the threats of fire and whatever other things were inflicted by his enemies; and how his sufferings terminated, as his judge strove eagerly with all his might not to end his life; and what words he left after these things, full of comfort to those needing aid, a great many of his epistles show with truth and accuracy.

Chapter XL.—The Events which happened to Dionysius.

1. I shall quote from the epistle of Dionysius to Germanus an account of what befell the former. Speaking of himself, he writes as follows: 282“I speak before God, and he knows that I do not lie. I did not flee on my own impulse nor without divine direction.

2. But even before this, at the very hour when the Decian persecution was commanded, Sabinus sent a frumentarius to search for me, and I remained at home four days awaiting his arrival.

3. But he went about examining all places,—roads, rivers, and fields,—where he thought I might be concealed or on the way. But he was smitten with blindness, and did not find the house, for he did not suppose, that being pursued, I would remain at home. And after the fourth day God commanded me to depart, and made a way for me in a wonderful manner; and I and my attendants and many of the brethren went away together. And that this occurred through the providence of God was made manifest by what followed, in which perhaps we were useful to some.”

4. Farther on he relates in this manner what happened to him after his flight:

“For about sunset, having been seized with those that were with me, I was taken by the soldiers to Taposiris, but in the providence of God, Timothy was not present and was not captured. But coming later, he found the house deserted and guarded by soldiers, and ourselves reduced to slavery.”

5. After a little he says:

“And what was the manner of his admirable management? for the truth shall be told. One of the country people met Timothy fleeing and disturbed, and inquired the cause of his haste. And he told him the truth.

6. And when the man heard it (he was on his way to a marriage feast, for it was customary to spend the entire night in such gatherings), he entered and announced it to those at the table. And they, as if on a preconcerted signal, arose with one impulse, and rushed out quickly and came and burst in upon us with a shout. Immediately the soldiers who were guarding us fled, and they came to us lying as we were upon the bare couches.

7. But I, God knows, thought at first that they were robbers who had come for spoil and plunder. So I remained upon the bed on which I was, clothed only in a linen garment, and offered them the rest of my clothing which was lying beside me. But they directed me to rise and come away quickly.

8. Then I understood why they were come, and I cried out, beseeching and entreating them to depart and leave us alone. And I requested them, if they desired to benefit me in any way, to anticipate those who were carrying me off, and cut off my head themselves. And when I had cried out in this manner, as my companions and partners in everything know, they raised me by force. But I threw myself on my back on the ground; and they seized me by the hands and feet and dragged me away.

9. And the witnesses of all these occurrences followed: Gaius, Faustus, Peter, and Paul. But they who had seized me carried me out of the village hastily, and placing me on an ass without a saddle, bore me away.”

Dionysius relates these things respecting himself.

1. The same writer, in an epistle to Fabius, bishop of Antioch, relates as follows the sufferings of the martyrs in Alexandria under Decius:

“The persecution among us did not begin with the royal decree, but preceded it an entire year. The prophet and author of evils to this city, whoever he was, previously moved and aroused against us the masses of the heathen, rekindling among them the superstition of their country.

2. And being thus excited by him and finding full opportunity for any wickedness, they considered this the only pious service of their demons, that they should slay us.

3. “They seized first an old man named Metras, and commanded him to utter impious words. But as he would not obey, they beat him with clubs, and tore his face and eyes with sharp sticks, and dragged him out of the city and stoned him.

4. Then they carried to their idol temple a faithful woman, named Quinta, that they might force her to worship. And as she turned away in detestation, they bound her feet and dragged her through the entire city over the stone-paved streets, and dashed her against the millstones, and at the same time scourged her; then, taking her to the same place, they stoned her to death.

5. Then all with one impulse rushed to the homes of the pious, and they dragged forth whomsoever any one knew as a neighbor, and despoiled and plundered them. They took for themselves the more valuable property; but the poorer articles and those made of wood they scattered about and burned in the streets, so that the city appeared as if taken by an enemy.

6. But the brethren withdrew and went away, and ‘took joyfully the spoiling of their goods,’ like those to whom Paul bore witness. I know of no one unless possibly some one who fell into their hands, who, up to this time, denied the Lord.

7. Then they seized also that most admirable virgin, Apollonia, an old woman, and, smiting her on the jaws, broke out all her teeth. And they made a fire outside the city and threatened to burn her alive if she would not join with them in their impious cries. And she, supplicating a little, was released, when she leaped eagerly into the fire and was consumed.

8. Then they seized Serapion in his own house, and tortured him with harsh cruelties, and having broken all his limbs, they threw him headlong from an upper story. And there was no street, nor public road, nor lane open to us, by night or day; for always and everywhere, all of them cried out that if any one would not repeat their impious words, he should immediately be dragged away and burned.

9. And matters continued thus for a considerable time. But a sedition and civil war came upon the wretched people and turned their cruelty toward us against one another. So we breathed for a little while as they ceased from their rage against us. But presently the change from that milder reign was announced to us, and great fear 284of what was threatened seized us.

10. For the decree arrived, almost like unto that most terrible time foretold by our Lord, which if it were possible would offend even the elect.

11. All truly were affrighted. And many of the more eminent in their fear came forward immediately; others who were in the public service were drawn on by their official duties; others were urged on by their acquaintances. And as their names were called they approached the impure and impious sacrifices. Some of them were pale and trembled as if they were not about to sacrifice, but to be themselves sacrifices and offerings to the idols; so that they were jeered at by the multitude who stood around, as it was plain to every one that they were afraid either to die or to sacrifice.

12. But some advanced to the altars more readily, declaring boldly that they had never been Christians. Of these the prediction of our Lord is most true that they shall ‘hardly’ be saved. Of the rest some followed the one, others the other of these classes, some fled and some were seized.

13. And of the latter some continued faithful until bonds and imprisonment, and some who had even been imprisoned for many days yet abjured the faith before they were brought to trial. Others having for a time endured great tortures finally retracted.

14. But the firm and blessed pillars of the Lord being strengthened by him, and having received vigor and might suitable and appropriate to the strong faith which they possessed, became admirable witnesses of his kingdom.

15. The first of these was Julian, a man who suffered so much with the gout that he was unable to stand or walk. They brought him forward with two others who carried him. One of these immediately denied. But the other, whose name was Cronion, and whose surname was Eunus, and the old man Julian himself, both of them having confessed the Lord, were carried on camels through the entire city, which, as you know, is a very large one, and in this elevated position were beaten and finally burned in a fierce fire, surrounded by all the populace.

16. But a soldier, named Besas, who stood by them as they were led away rebuked those who insulted them. And they cried out against him, and this most manly warrior of God was arraigned, and having done nobly in the great contest for piety, was beheaded.

17. A certain other one, a Libyan by birth, but in name and blessedness a true Macar, was strongly urged by the judge to recant; but as he would not yield he was burned alive. After them Epimachus and Alexander, having remained in bonds for a long time, and endured countless agonies from scrapers and scourges, were also consumed in a fierce fire.

18. And with them there were four women. Ammonarium, a holy virgin, the judge tortured relentlessly and excessively, because she declared from the first that she would utter none of those things which he commanded; and having kept her promise truly, she was dragged away. The others were Mercuria, a very remarkable old woman, and Dionysia, the mother of many children, who did not love her own children above the Lord. As the governor was ashamed of torturing thus ineffectually, and being always defeated by women, they were put to death by the sword, without the trial of tortures. For the champion, Ammonarium, endured these in behalf of all.

19. The Egyptians, Heron and Ater and Isidorus, and with them Dioscorus, a boy about fifteen years old, were delivered up. At first the judge attempted to deceive the lad by fair words, as if he could be brought over easily, and then to force him by tortures, as one who would readily yield. But Dioscorus was neither persuaded nor constrained.

20. As the 285others remained firm, he scourged them cruelly and then delivered them to the fire. But admiring the manner in which Dioscorus had distinguished himself publicly, and his wise answers to his persuasions, he dismissed him, saying that on account of his youth he would give him time for repentance. And this most godly Dioscorus is among us now, awaiting a longer conflict and more severe contest.

21. But a certain Nemesion, who also was an Egyptian, was accused as an associate of robbers; but when he had cleared himself before the centurion of this charge most foreign to the truth, he was informed against as a Christian, and taken in bonds before the governor. And the most unrighteous magistrate inflicted on him tortures and scourgings double those which he executed on the robbers, and then burned him between the robbers, thus honoring the blessed man by the likeness to Christ.

22. A band of soldiers, Ammon and Zeno and Ptolemy and Ingenes, and with them an old man, Theophilus, were standing close together before the tribunal. And as a certain person who was being tried as a Christian, seemed inclined to deny, they standing by gnashed their teeth, and made signs with their faces and stretched out their hands, and gestured with their bodies. And when the attention of all was turned to them, before any one else could seize them, they rushed up to the tribunal saying that they were Christians, so that the governor and his council were affrighted. And those who were on trial appeared most courageous in prospect of their sufferings, while their judges trembled. And they went exultingly from the tribunal rejoicing in their testimony; God himself having caused them to triumph gloriously.”

Chapter XLII.—Others of whom Dionysius gives an Account.

1. “Many others, in cities and villages, were torn asunder by the heathen, of whom I will mention one as an illustration. Ischyrion was employed as a steward by one of the rulers. His employer commanded him to sacrifice, and on his refusal insulted him, and as he remained firm, abused him. And as he still held out he seized a long staff and thrust it through his bowels and slew him.

2. “Why need I speak of the multitude that wandered in the deserts and mountains, and perished by hunger, and thirst, and cold, and sickness, and robbers, and wild beasts? Those of them who survived are witnesses of their election and victory.

3. But I will relate one occurrence as an example. Chæremon, who was very old, was bishop of the city called Nilus. He fled with his wife to the Arabian mountain and did not return. And though the brethren searched diligently they could not find either them or their bodies.

4. And many who fled to the same Arabian mountain were carried into slavery by the barbarian Saracens. Some of them were ransomed with difficulty and at a large price; others have not been to the present time. I have related these things, my brother, not without an object, but that you may understand how many and great distresses came upon us. Those indeed will understand them the best who have had the largest experience of them.”

5. A little further on he adds: “These divine martyrs among us, who now are seated with Christ, and are sharers in his kingdom, partakers of his judgment and judges with him, received some of the brethren who had fallen away and become chargeable with the guilt of sacrificing. When they perceived that their conversion and repentance were sufficient to be acceptable with him who by no means desires the death of the sinner, but his repentance, having proved them they received them back and brought them together, and met with them and had fellowship with them in prayers and feasts.

6. What counsel then, 286brethren, do you give us concerning such persons? What should we do? Shall we have the same judgment and rule as theirs, and observe their decision and charity, and show mercy to those whom they pitied? Or, shall we declare their decision unrighteous, and set ourselves as judges of their opinion, and grieve mercy and overturn order?” These words Dionysius very properly added when making mention of those who had been weak in the time of persecution.

Chapter XLIII.—Novatus,his Manner of Life and his Heresy.

1. After this, Novatus, a presbyter of the church at Rome, being lifted up with arrogance against these persons, as if there was no longer for them a hope of salvation, not even if they should do all things pertaining to a genuine and pure conversion, became leader of the heresy of those who, in the pride of their imagination, call themselves Cathari.

2. There upon a very large synod assembled at Rome, of bishops in number sixty, and a great many more presbyters and deacons; while the pastors of the remaining provinces deliberated in their places privately concerning what ought to be done. A decree was confirmed by all, that Novatus and those who joined with him, and those who adopted his brother-hating and inhuman opinion, should be considered by the church as strangers; but that they should heal such of the brethren as had fallen into misfortune, and should minister to them with the medicines of repentance.

3. There have reached us epistles of Cornelius, bishop of Rome, to Fabius, of the church at Antioch, which show what was done at the synod at Rome, and what seemed best to all those in Italy and Africa and the regions thereabout. Also other epistles, written in the 287Latin language, of Cyprian and those with him in Africa, which show that they agreed as to the necessity of succoring those who had been tempted, and of cutting off from the Catholic Church the leader of the heresy and all that joined with him.

4. Another epistle of Cornelius, concerning the resolutions of the synod, is attached to these; and yet others, on the conduct of Novatus, from which it is proper for us to make selections, that any one who sees this work may know about him.

5. Cornelius informs Fabius what sort of a man Novatus was, in the following words:

“But that you may know that a long time ago this remarkable man desired the episcopate, but kept this ambitious desire to himself and concealed it,—using as a cloak for his rebellion those confessors who had adhered to him from the beginning,—I desire to speak.

6. Maximus, one of our presbyters, and Urbanus, who twice gained the highest honor by confession, with Sidonius, and Celerinus, a man who by the grace of God most heroically endured all kinds of torture, and by the strength of his faith overcame the weakness of the flesh, and mightily conquered the adversary,—these men found him out and detected his craft and duplicity, his perjuries and falsehoods, his unsociability and cruel friendship. And they returned to the holy church and proclaimed in the presence of many, both bishops and presbyters and a large number of the laity, all his craft and wickedness, which for a long time he had concealed. And this they did with lamentations and repentance, because through the persuasions of the crafty and malicious beast they had left the church for the time.” A little farther on he says:

7. “How remarkable, beloved brother, the change and transformation which we have seen take place in him in a short time. For this most illustrious man, who bound himself with terrible oaths in nowise to seek the bishopric, sudden288ly appears a bishop as if thrown among us by some machine.

8. For this dogmatist, this defender of the doctrine of the Church, attempting to grasp and seize the episcopate, which had not been given him from above, chose two of his companions who had given up their own salvation. And he sent them to a small and insignificant corner of Italy, that there by some counterfeit argument he might deceive three bishops, who were rustic and very simple men. And they asserted positively and strongly that it was necessary that they should come quickly to Rome, in order that all the dissension which had arisen there might be appeased through their mediation, jointly with other bishops.

9. When they had come, being, as we have stated, very simple in the craft and artifice of the wicked, they were shut up with certain selected men like himself. And by the tenth hour, when they had become drunk and sick, he compelled them by force to confer on him the episcopate through a counterfeit and vain imposition of hands. Because it had not come to him, he avenged himself by craft and treachery.

10. One of these bishops shortly after came back to the church, lamenting and confessing his transgression. And we communed with him as with a layman, all the people present interceding for him. And we ordained successors of the other bishops, and sent them to the places where they were.

11. This avenger of the Gospel then did not know that there should be one bishop in a catholic church; yet he was not ignorant (for how could he be?) that in it there were forty-six presbyters, seven deacons, seven sub-deacons, forty-two acolyths, fifty-two exorcists, readers, and janitors, and over fifteen hundred widows and persons in distress, all of whom the grace and kindness of the Master nourish.

12. But not even this great multitude, so necessary in the church, nor those who, through God’s providence, were rich and full, together with the very many, even innumerable people, could turn him from such desperation and presumption and recall him to the Church.”

13. Again, farther on, he adds these words: “Permit us to say further: On account of what works or conduct had he the assurance to contend for the episcopate? Was it that he had been brought up in the Church from the beginning, and had endured many conflicts in her behalf, and had passed through many and great dangers for religion? Truly this is not the fact.

14. But Satan, who entered and dwelt in him for a long time, became the occasion of his believing. Being delivered by the exorcists, he fell into a severe sickness; and as he seemed about to die, he received baptism by affusion, 289on the bed where he lay; if indeed we can say that such a one did receive it.

15. And when he was healed of his sickness he did not receive the other things which it is necessary to have according to the canon of the Church, even the being sealed by the bishop. And as he did not receive this, how could he receive the Holy Spirit?”

16. Shortly after he says again:

“In the time of persecution, through cowardice and love of life, he denied that he was a presbyter. For when he was requested and entreated by the deacons to come out of the chamber in which he had imprisoned himself and give aid to the brethren as far as was lawful and possible for a presbyter to assist those of the brethren who were in danger and needed help, he paid so little respect to the entreaties of the deacons that he went away and departed in anger. For he said that he no longer desired to be a presbyter, as he was an admirer of another philosophy.”

17. Passing by a few things, he adds the following:

“For this illustrious man forsook the Church of God, in which, when he believed, he was judged worthy of the presbyterate through the favor of the bishop who ordained him to the presbyterial office. This had been resisted by all the clergy and many of the laity; because it was unlawful that one who had been affused on his bed on account of sickness as he had been should enter into any clerical office; but the bishop requested that he might be permitted to ordain this one only.”

18. He adds to these yet another, the worst of all the man’s offenses, as follows:

“For when he has made the offerings, and distributed a part to each man, as he gives it he compels the wretched man to swear in place of the blessing. Holding his hands in both of his own, he will not release him until he has sworn in this manner (for I will give his own words):

‘Swear to me by the body and blood of our Lord Jesus Christ that you will never forsake me and turn to Cornelius.’

19. And the unhappy man does not taste until he has called down imprecations on himself; and instead of saying Amen, as he takes the bread, he says, I will never return to Cornelius.” Farther on he says again:

20. “But know that he has now been made bare and desolate; as the brethren leave him every day and return to the church. Moses 290also, the blessed martyr, who lately suffered among us a glorious and admirable martyrdom, while he was yet alive, beholding his boldness and folly, refused to commune with him and with the five presbyters who with him had separated themselves from the church.”

21. At the close of his letter he gives a list of the bishops who had come to Rome and condemned the silliness of Novatus, with their names and the parish over which each of them presided.

22. He mentions also those who did not come to Rome, but who expressed by letters their agreement with the vote of these bishops, giving their names and the cities from which they severally sent them.” Cornelius wrote these things to Fabius, bishop of Antioch.

Chapter XLIV.—Dionysius’ Account of Serapion.

1. To this same Fabius, who seemed to lean somewhat toward this schism, Dionysius of Alexandria also wrote an epistle. He writes in this many other things concerning repentance, and relates the conflicts of those who had lately suffered martyrdom at Alexandria. After the other account he mentions a certain wonderful fact, which deserves a place in this work. It is as follows:

2. “I will give thee this one example which occurred among us. There was with us a certain Serapion, an aged believer who had lived for a long time blamelessly, but had fallen in the trial. He besought often, but no one gave heed to him, because he had sacrificed. But he became sick, and for three successive days continued speechless and senseless.

3. Having recovered somewhat on the fourth day he sent for his daughter’s son, and said, How long do you detain me, my child? I beseech you, make haste, and absolve me speedily. Call one of the presbyters to me. And when he had said this, he became again speechless. And the boy ran to the presbyter. But it was night and he was sick, and therefore unable to come.

4. But as I had commanded that persons at the point of death, if they requested it, and especially if they had asked for it previously, should receive remission, that they might depart with a good hope, he gave the boy a small portion of the eucharist, telling him to soak it and let the drops fall into the old man’s mouth.

5. The boy returned with it, and as he drew near, before he entered, Serapion again arousing, said, ‘Thou art come, my child, and the presbyter could not come; but do quickly what he directed, and let me depart.’ Then the boy soaked it and dropped it into his mouth. And when he had swallowed a little, immediately he gave up the ghost.

6. Is it not evident that he was preserved and his life continued till he was absolved, and, his sin having been blotted out, he could be acknowledged for the many good deeds which he had done?”

Dionysius relates these things.

Chapter XLV.—An Epistle of Dionysius to Novatus.

1. But let us see how the same man addressed Novatus when he was disturbing the Roman brotherhood. As he pretended that some of the brethren were the occasion of his apostasy and schism, as if he had been forced by them to proceed as he had, observe the manner in which he writes to him:

2. “Dionysius to his brother Novatus, greeting. If, as thou sayest, thou hast been led on unwillingly, thou wilt prove this if thou retirest willingly. For it were better to suffer everything, rather than divide the Church of God. Even martyrdom for the sake of preventing division would not be less glorious than for refusing to worship idols. Nay, to me it seems greater. For in the one case a man suffers martyrdom 291for the sake of his own soul; in the other case in behalf of the entire Church. And now if thou canst persuade or induce the brethren to come to unanimity, thy righteousness will be greater than thine error, and this will not be counted, but that will be praised. But if thou canst not prevail with the disobedient, at least save thine own soul. I pray that thou mayst fare well, maintaining peace in the Lord.” This he wrote to Novatus.

Chapter XLVI.—Other Epistles of Dionysius.

1. He wrote also an epistle to the brethren in Egypt on Repentance. In this he sets forth what seemed proper to him in regard to those who had fallen, and he describes the classes of transgressions.

2. There is extant also a private letter on Repentance, which he wrote to Conon, bishop of the parish of Hermopolis, and another of an admonitory character, to his flock at Alexandria. Among them also is the one written to Origen on Martyrdom and to the brethren at Laodicea, of whom Thelymidres was bishop. He likewise sent one on Repentance to the brethren in Armenia, of whom Merozanes was bishop.

3. Besides all these, he wrote to Cornelius of Rome, when he had received from him an epistle against Novatus. He states in this that he had been invited by Helenus, bishop of Tarsus, in Cilicia, and the others who were with him, Firmilianus, bishop in Cappadocia, and Theoctistus, of Palestine, to meet them at the synod in Antioch, where some persons were endeavoring to establish the schism of Novatus.

4. Besides this he writes that he had been informed that Fabius had fallen asleep, and that Demetrianus had been appointed his successor in the episcopate of Antioch. He writes also in these words concerning the bishop of Jerusalem: “For the blessed Alexander having been confined in prison, passed away happily.”

5. In addition to this there is extant also a certain other diaconal epistle of Dionysius, sent to those in Rome through Hippolytus. And he wrote 292another to them on Peace, and likewise on Repentance; and yet another to the confessors there who still held to the opinion of Novatus. He sent two more to the same persons after they had returned to the Church. And he communicated with many others by letters, which he has left behind him as a benefit in various ways to those who now diligently study his writings.