St. Dionysius of Alexandria: Letters and Treatises. Saint Dionysius of Alexandria

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СКАЧАТЬ as a scholar and a teacher – being imprisoned at Tyre and cruelly tortured, though not actually martyred.

      Under the Persecution of Decius

8. Decius’s reversal of his predecessor’s policy towards the Christians was probably due to reasons of state and expediency rather than, as Eusebius implies, to mere spite and hatred of Philip and all his ways. Anyhow, the severity of the Decian persecution is undoubted, and it fell with great force upon the Church at Alexandria. The Prefect of Egypt, Sabinus, lost no time in attacking Dionysius and his followers. Many endured tortures or death, or both. Dionysius himself, after waiting four days, fled and was sought for by a secret service messenger (frumentarius, see note on p. 43) sent by Sabinus. A brief search was sufficient to recover him, and he was carried off with four of his companions to Taposiris. But through a strange interposition of Providence (related on pp. 44 f.) he was rescued by a wedding party of rustic revellers and removed to a place of safety in the Libyan Desert, where he appears to have been left unmolested, with two of his four companions (see pp. 64 ff.), till the persecution ceased and he was able to return to the city. In after days Dionysius’s action in fleeing on this occasion was violently attacked by a certain Bishop Germanus, who was perhaps one of his suffragans. Germanus boasted of his own much braver conduct under persecution. Dionysius in his reply (see especially pp. 43 and 45) maintains that it was not of his own will nor yet without divine intimation that he had fled, and that he had suffered far more than his critic for the Faith. Decius’s rule was brought to a calamitous end in 251, but Gallus, who succeeded him, continued his treatment of the Christians for another two years, when he, too, suffered an untimely fate.

      9. For the next four years the Church of Alexandria enjoyed comparative rest and peace. In 253 Æmilianus3 the Governor of Pannonia and Mœsia, who had in that spring wrested the imperial power from Gallus, was in his turn, after four months’ rule, defeated by Valerian and his son Gallienus, and slain by the soldiery. The new Emperors (father and son) left the Christians alone during the first four years of their reign – a somewhat surprising fact, when it is considered that Valerian had been specially chosen to fill the office of “Censor,” which Decius had revived. It may in some measure have been due to what Archbishop Benson (Cyprian, p. 457) calls his “languid temperament” as well as to his son’s connexions with the Christians through his wife Cornelia Salonina.

      His Action about Heretical Baptism

10. During this interval of peace, but chiefly towards the end of it, Dionysius took part in that controversy about heretical baptism to which the letters on pp. 51 ff. belong. Up till now various parts of Christendom had followed various customs on this matter without much disputing. In Asia Minor and in Africa baptism by heretics was not recognized, while in the West baptism with water in the name of the Trinity or of Christ was held valid by whomsoever performed. Before the middle of the third century, however, the difference of practice gradually became more and more a matter of controversy. In or about A.D. 230 two synods were held one after the other at Iconium and at Synnada (see p. 58, n.), which confirmed the opinion that heretical baptism was invalid: and some twenty-five years later on Cyprian of Carthage convened several synods in North Africa, which arrived at the same conclusion. Thereupon a violent quarrel arose between Cyprian and Stephen the Bishop of Rome; this became, perhaps, all the keener, because of the former alliance and co-operation between Cyprian and Stephen’s predecessor, Cornelius, in combating the Novatianist schism,4 which had eventually led also to heresy over the restoration of those who had lapsed under persecution. Severe language was now used on both sides, and other leading Churchmen of the day were naturally drawn into the discussion: among them our Dionysius, who – after the first, at all events – with characteristic sagacity steered a middle course and advised that the older spirit of toleration should be maintained, the circumstances of different churches requiring different methods. Fragments of five letters on this subject have come down to us, all addressed to the Church of Rome or rather to representative members of that Church, the first of them probably written in 254 when the Novatianist schism was subsiding (see p. 52), and the others belonging to the year 257 (see pp. 54 ff.).

      Under the Persecution of Valerian

      11. Suddenly, in the summer of that year, the Church was startled by the issue of an edict which revived the reign of terror and threw her into a state of persecution which lasted for more than three years. This unexpected change of treatment is attributed by Dionysius to the influence of Macrianus, who at one time held the office of Rationalis (Treasurer or Accountant-General) to the Emperor. This man was apparently a cripple in body, but mentally and otherwise a person of considerable ability and force of character: but he seems to have associated himself in some way with the soothsayers of Egypt,5 and to have conceived a violent hatred against the Christians. Quite early in the proceedings which were instituted against them at Alexandria in consequence of the edict, Dionysius, with several of his clergy, was brought before Æmilianus the Prefect,6 and after examination – chiefly as to his loyalty to the Emperors, which his refusal to pay them divine honours rendered doubtful – was banished first to a place called Cephro (probably not far from Taposiris, where he had been sent before), and then somewhere on the high road in the district called Colluthion. Dionysius’s own account of the circumstances which led to and attended this second exile is given on pp. 46 ff., an account which is valuable, among other reasons, because it is largely drawn from the official memoranda of the Prefect’s court, and because it shows how both sides did their ineffectual best to understand each other’s position.

      Restoration of Peace

      12. The persecution lasted till the autumn of 260, and was then, on the disappearance of Valerian, stayed by an edict of Peace issued by his son Gallienus, who was now left alone upon the throne. The Greek version, which Eusebius gives us, is apparently not that of the actual edict, but of the Emperor’s letter or rescript which applied it to Egypt. It is addressed to Dionysius and other bishops, and runs as follows: “I have ordained that the benefit of my concession be enforced throughout the world, to the effect that men should withdraw from (i. e. not interfere with) your places of worship. And accordingly ye, too, may use the terms of my rescript, so that none may interfere with you. And this, which may with authority be carried out by you, has already been granted by me some time ago. And accordingly Aurelius Quirinius, who is in charge of the Exchequer,7 shall preserve this form now given by me.” Instructions were also issued permitting the Christians to have free access to their cemeteries – a privilege which was always much prized.

      His Return to Alexandria

      13. It is practically certain that Dionysius returned to Alexandria as soon as Gallienus’s edict came into operation there. But almost immediately fresh disturbances were felt in the city, followed by one of those frequent outbreaks of pestilence to which the East was always liable, and these hindered for a time his work of bringing the brethren together again. The disturbances are with good reason thought to have been those connected with the attempt of Macrianus to overturn the power of Gallienus in Egypt, though that country was so often the scene of tumults and civil wars for the next twelve years and more that it is almost impossible to identify any particular disturbances with certainty during this period.

      The Troubles Connected with his Protest against Sabellianism

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