The Peace following the Persecution.

"BUT know now, my brethren, that all the churches throughout the East and beyond, which formerly were divided, have become united. And all the bishops everywhere are of one mind, and rejoice greatly in the peace which has come beyond expectation. Thus Demetrianus in Antioch, (1) Theoctistus in Caesarea, Mazabanes in AElia, Marinus in Tyre (Alexander having fallen asleep), (2) Heliodorus in Laodicea (Thelymidres being dead), Helenus in Tarsus, and all the churches of Cilicia, Firmilianus, and all Cappadocia. I have named only the more illustrious bishops, that I may not make my epistle too long and my words too burdensome. And all Syria, and Arabia to which you send help when needed, (3) and whither you have just written, (4) Mesopotamia, Pontus, Bithynia, and in short all everywhere are rejoicing and glorifying God for the unanimity and brotherly love." Thus far Dionysius.

But Stephen, having filled his office two years, was succeeded by Xystus. (5) Dionysius wrote him a second epistle on baptism, (6) in which he shows him at the same time the opinion and judgment of Stephen and the other bishops, and speaks in this manner of Stephen: "He therefore had written previously concerning Helenus and Firmilianus, and all those in Cilicia and Cappadocia and Galatia and the neighboring nations, saying that he would not commune with them for this same cause; namely, that they re-baptized heretics. But consider the importance of the matter. For truly in the largest synods of the bishops, as I learn, decrees have been passed on this subject, that those coming over from heresies should be instructed, and then should be washed (7) and cleansed from the filth of the old and impure leaven. And I wrote entreating him concerning all these things." Further on he says:

"I wrote also, at first in few words, recently in many, to our beloved fellow-presbyters, Dionysius (8) and Philemon, (9) who formerly had held the same opinion as Stephen, and had written to me on the same matters." So much in regard to the above-mentioned controversy.

CHAPTER VI.

The Heresy of Sabellius.

HE refers also in the same letter to the heretical teachings of Sabellius, (1) which were in his time becoming prominent, and says:

"For concerning the doctrine now agitated in Ptolemais of Pentapolis,-- which is impious and marked by great blasphemy against the Almighty God, the Father, and our Lord Jesus Christ, and contains much unbelief respecting his Only Begotten Son and the first-born of every creature, the Word which became man, and a want of perception of the Holy Spirit, --as there came to me communications from both sides and brethren discussing the matter, I wrote certain letters treating the subject as instructively as, by the help. of God, I was able. (2) Of these I send (3) thee copies."

CHAPTER VII.

The Abominable Error of the Heretics; the Divine Vision of Dianysius; and the Ecclesiastical Canon which he received.

IN the third epistle on baptism which this same Dionysius wrote to Philemon, (1) the Roman presbyter, he relates the following:

"But I examined the works and traditions of the heretics, defiling my mind for a little time with their abominable opinions, but receiving this benefit from them, that I refuted them by myself, and detested them all the more. And when a certain brother among the presbyters restrained me, fearing that I should be carried away with the filth of their wickedness (for it would defile my soul), -- in which also, as I perceived, he spoke the truth, --a vision sent from God came and strengthened me. And the word which came to me commanded me, saying distinctly, 'Read everything which thou canst take in hand, (2) for thou art able to correct and prove all; and this has been to thee from the beginning the cause of thy faith.' I received the vision as agreeing with the apostolic word, which says to them that are stronger, 'Be skillful money-changers.'" (3)

Then after saying some things concerning all the heresies he adds: "I received this rule and ordinance from our blessed father, (4) Heraclas. (5) For those who came over from heresies, although they had apostatized from the Church, --or rather had not apostatized, but seemed to meet with them, yet were charged with resorting to some false teacher,-- when he, had expelled them from the Church he did not receive them back, though they entreated for it, until they had publicly reported all things which they had heard from their adversaries; but then he received them without requiring of them another baptism. (6) For they had formerly received the Holy Spirit from him."

Again, after treating the question thoroughly, he adds: "I have learned also that this (7) is not a novel practice introduced in Africa alone, but that even long ago in the times of the bishops before us this opinion has been adopted in the most populous churches, and in synods of the brethren in Iconium and Synnada, (8) and by many others. To overturn their counsels and throw them into strife and contention, I cannot endure. For it is said? (9) 'Thou shalt not remove thy neighbor's landmark, which thy fathers have set.'" (10)

His fourth epistle on baptism n was written to Dionysius (12) of Rome, who was then a presbyter, but not long after received the epis-copate of that church. It is evident from what is stated of him by Dionysius of Alexandria, that he also was a learned and admirable man. Among other things he writes to him as follows concerning Novatus:

CHAPTER VIII.

The Heterodoxy of Navatus.

"FOR with good reason do we feel hatred toward Novatian, (1) who has sundered the Church and drawn some of the brethren into impiety and blasphemy, and has introduced impious teaching concerning God, and has calumniated our most compassionate Lord Jesus Christ as unmerciful. And besides all this he rejects the holy baptism, (2) and overturns the faith and confession which precede it, (3) and entirely banishes from them the Holy Ghost, if indeed there was any hope that he would remain or return to them." (4)

CHAPTER IX.

The Ungodly Baptism of the Heretics.

HIS fifth epistle (1) was written to Xystus, (2) bishop of Rome. In this, after saying much against the heretics, he relates a certain occurrence of his time as follows:

"For truly, brother, I am in need of counsel, and I ask thy judgment concerning a certain matter which has come to me, fearing that I may be in error. For one of the brethren that assemble, who has long been considered a believer, and who, before my ordination, and I think before the appointment of the blessed Heraclas, (3) was a member of the congregation, was present with those who were recently baptized. And when he heard the questions and answers, (4) he came to me weeping, and bewailing himself; and falling at my feet he acknowledged and protested that the baptism with which he had been baptized among the heretics was not of this character, nor in any respect like this, because it was full of impiety and blasphemy. (5) And he said that his soul was now pierced with sorrow, and that he had not confidence to lift his eyes to God, because he had set out from those impious words and deeds. And on this account he besought that he might receive this most perfect purification, and reception and grace.

But I did not dare to do this; and said that his long communion was sufficient for this. For I should not dare to renew from the beginning one who had heard the giving of thanks and joined in repeating the Amen; who had stood by the table and had stretched forth his hands to receive the blessed food; and who had received it, and partaken for a long while of the body and blood of our Lord Jesus Christ.

But I exhorted him to be of good courage, and to approach the partaking of the saints with firm faith and good hope. But he does not cease lamenting, and he shudders to approach the table, and scarcely, though entreated, does he dare to be present at the prayers." (6)

Besides these there is also extant another epistle of the same man on baptism, addressed by him and his parish to Xystus and the church at Rome. In this he considers the question then agitated with extended argument. And there is extant yet another after these, addressed to Dionysius of Rome, (7) concerning Lucian. (8) So much with reference to these.

CHAPTER X.

Valerian and the Persecution under him.

GALLUS and the other rulers, (1) having held the government less than two years, were overthrown, and Valerian, with his son Gallienus, received the empire. The circumstances which Dionysius relates of him we may learn from his epistle to Hermammon, (2) in which he gives the following account:

"And in like manner it is revealed to John; 'For there was given to him,' he says, 'a mouth speaking great things and blasphemy; and there was given unto him authority and forty and two months.' (3) It is wonderful that both of these things occurred under Valerian; and it is the more remarkable in this case when we consider his previous conduct, for he had been mild and friendly toward the men of God, for none of the emperors before him had treated them so kindly and favorably; and not even those who were said openly to be Christians (4) received them with such manifest hospitality and friendliness as he did at the beginning of his reign. For his entire house was filled with pious persons and was a church of God.

But the teacher and ruler of the synagogue of the Magi from Egypt (5) persuaded him to change his course, urging him to slay and persecute pure and holy men (6) because they opposed and hindered the corrupt and abominable incantations. For there are and there were men who, being present and being seen, though they only breathed and spoke, were able to scatter the counsels of the sinful demons. And he induced him to practice initiations and abominable sorceries and to offer unacceptable sacrifices; to slay innumerable children and to sacrifice the offspring of unhappy fathers; to divide the bowels of new-born babes and to mutilate and cut to pieces the creatures of God, as if by suck practices they could attain happiness."

He adds to this the following: "Splendid indeed were the thank-offerings which Macrianus brought them (7) for the empire which was the object of his hopes. He is said to have been formerly the emperor's general finance minister (8); yet he did nothing praiseworthy or of general benefit, (9) but fell under the prophetic saying, 'Woe unto those who prophesy from their own heart and do not consider the general good.' (10) For he did not perceive the general Providence, nor did he look for the judgment of Him who is before all, and through all, and over all. Wherefore he became an enemy of his Catholic (11) Church, and alienated and estranged himself from the compassion of God, and fled as far as possible from his salvation. In this he showed the truth of his own name." (12)

And again, farther on he says: "For Valerian, being instigated to such acts by this man, was given over to insults and reproaches, according to what was said by Isaiah: 'They have chosen their own ways and their abominations in which their soul delighted; I also will choose their delusions and will render unto them their sins.' (13) But this man (14) madly desired the kingdom though unworthy of it, and being unable to put the royal garment on his crippled body, set forward his two sons to bear their father's sins. (15) For concerning them the declaration which God spoke was plain, 'Visiting the iniquities of the fathers upon the children unto the third and fourth generation of them that hate me.' (16) For heaping on the heads of his sons his own evil desires, in which he had met with success, (17) he wiped off upon them his own wickedness and hatred toward God."

Dionysius relates these things concerning Valerian.