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

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СКАЧАТЬ from one or other of them, and the contents of them are almost wholly matter for conjecture. The most important of these is perhaps the ἐπιστολή διακονικὴ διὰ Ἱππολύτου (Eus., H. E. vi. 45), because of the various theories which have been put forward about it. Dom Morin (Revue Bénédictine, xvii., 1900), for instance, suggested that Rufinus’s translation of the doubtful epithet (διακονική) being de ministeriis, it was none other than the Canons of Hippolytus, and that the Canons were afterwards attributed to the church-writer, Hippolytus, through a mistaken identification of the unknown bearer of Dionysius’s missive with the well-known author; but the theory has not met with much acceptance since, and the discussion has of late died down, quite different views being now held about the Canons of Hippolytus.

      It may also be mentioned that several fragments in Syriac and in Armenian are attributed to Dionysius, but only three of these, in the former language, appear to be genuine: one is a translation of the letter to Novatian (p. 50), and the two others are, whether rightly or wrongly, thought to be part of the Letter to Stephanus on Baptism, and will be found as §§ 2 and 3 of it on pp. 53 ff.

      The article on Dionysius in Smith’s Dictionary of Christian Biography is by Dr. Westcott, and, though not very full, is, it is needless to say, worthy of being consulted.

      Three German books on our author will also be found useful, though not very recent: viz. Förster, de doctrin. et sententiis Dionysii, Berolini, 1865; Dittrich, Dionysius der Grosse, Freiburg, i.B., 1867; and Roch, Dionysius der Grosse über die Natur, Leipzig, 1882. Of these the second is the most important for the general student.

      Dr. Salmond produced a serviceable translation of the fragments in 1871 (T. & T. Clark’s series, Edinburgh), and since then we have had Dr. Gifford’s (in his scholarly edition of Eus., Præpar. Evang., Oxford, 1903), of such as there appear.

      For the general history of the period much valuable help will be found in Archbishop Benson’s Cyprian, London, 1897; P. Allard, Histoire des Persécutions, vols. ii. and iii., Paris, 1886, and Aubé, L’Eglise et l’Etat dans la 2de moitié du 3me Siècle.

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      1

      In one of Eusebius’s works (the Præparatio Evangelica) he is quoted side by side with great authors like Plato and Aristotle.

      2

      Most of those who read this will be aware that παῖς (Lat. puer) can be used in various senses, like our “boy” and French garçon.

      3

      Not the Prefect of Egypt of that name mentioned by Dionysius on p. 46, though he did afterwards try to usurp the throne (see p. 16).

      4

      For Dionysius’s share in this dispute see his letter on p. 50.

1

In one of Eusebius’s works (the Præparatio Evangelica) he is quoted side by side with great authors like Plato and Aristotle.

2

Most of those who read this will be aware that παῖς (Lat. puer) can be used in various senses, like our “boy” and French garçon.

3

Not the Prefect of Egypt of that name mentioned by Dionysius on p. 46, though he did afterwards try to usurp the throne (see p. 16).

4

For Dionysius’s share in this dispute see his letter on p. 50.

5

Dionysius’s phrase about him on p. 66 is “tutor and chief ruler of Egyptian magicians”; see note 3 in loco.

6

This Æmilianus was one of several who afterwards attempted to seize the throne; see above, p. 14. Macrianus was another of them in Egypt (p. 68, n.).

7

The office indicated seems to be the same as that of Rationalis mentioned above on p. 16.

8

I was much assisted in drawing up this summary of περὶ Φύσεως and also in writing the notes upon the extracts from the text by Professor H. Jackson, of Cambridge fame.

9

The particular passage, however, adduced by Procopius above is Gen. iii. 21.

10

On this point C. H. Turner’s article in Hastings’s Dictionary of the Bible, Vol. V, pp. 496 f. (on Patristic Commentaries), may be consulted.

11

The passage on Luke xxii, quoted by Dr. Sanday (Inspiration, p. 36), is of very doubtful authenticity.

12

“Martyr” in this case need not necessarily be taken strictly as meaning “one put to death for the Faith,” though no doubt the mediæval tradition was in favour of his martyrdom in that sense.