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Chapter VII.—The Abominable Error of the Heretics; the Divine Vision of Dionysius; and the Ecclesiastical Canon which he received.; original source section: Chapter 7
2 complete historical source paragraphs and 10 editorial footnotes. Author and edition credits are shown for each record; original wording is retained.
English translation and editorial credits: Rev. Arthur Cushman McGiffert (Ph.D.).
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Of this Philemon we know no more than we can gather from this chapter. Upon Dionysius’ position on the re-baptism of heretics, see above, chap. 2, note 4, and upon his other epistles on that subject, see chap. 5, note 6.
Editorial footnote · Book VII, Chapter VII.—The Abominable Error of the Heretics; the Divine Vision of Dionysius; and the Ecclesiastical Canon which he received.; original source section: Chapter 7, editorial note cite_note-1 · Original source
1. In the third epistle on baptism which this same Dionysius wrote to Philemon, 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.
Dionysius, in following this vision, was but showing himself a genuine disciple of his master Origen, and exhibiting the true spirit of the earlier Alexandrian school.
Editorial footnote · Book VII, Chapter VII.—The Abominable Error of the Heretics; the Divine Vision of Dionysius; and the Ecclesiastical Canon which he received.; original source section: Chapter 7, editorial note cite_note-2 · Original source
3. And the word which came to me commanded me, saying distinctly, ‘Read everything which thou canst take in hand, 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.’”
π€πα. According to Suicer (Thesaurus) all bishops in the Occident as late as the fifth century were called Papæ as a mark of honor and though the term by that time had begun to be used in a distinctive sense of the bishop of Rome, the older usage continued in parts of the West outside of Italy, until Gregory VII. (a.d. 1075) forbade the use of the name for any other than the pope. In the East the word was used for a long time as the especial title of the bishops of Alexandria and of Rome (see Suicer’s Thesaurus and Gieseler’s Church Hist. Harper’s edition, I. p. 499).
Editorial footnote · Book VII, Chapter VII.—The Abominable Error of the Heretics; the Divine Vision of Dionysius; and the Ecclesiastical Canon which he received.; original source section: Chapter 7, editorial note cite_note-4 · Original source
4. Then after saying some things concerning all the heresies he adds: “I received this rule and ordinance from our blessed father, Heraclas. 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. For they had formerly received the Holy Spirit from him.”
Compare Cyprian’s epistle to Quintus concerning the baptism of heretics (Ep. 70, al. 71). Cyprian there takes the position stated here, that those who have been baptized in the Church and have afterward gone over to heresy and then returned again to the Church are not to be re-baptized, but to be received with the laying on of hands only. This of course does not at all invalidate the position of Cyprian and the others who re-baptized heretics, for they baptized heretics not because they had been heretics, but because they had not received true baptism, nor indeed any baptism at all, which it was impossible, in their view, for a heretic to give. They therefore repudiated (as Cyprian does in the epistle referred to) the term re-baptism, denying that they re-baptized anybody.
Editorial footnote · Book VII, Chapter VII.—The Abominable Error of the Heretics; the Divine Vision of Dionysius; and the Ecclesiastical Canon which he received.; original source section: Chapter 7, editorial note cite_note-6 · Original source
4. Then after saying some things concerning all the heresies he adds: “I received this rule and ordinance from our blessed father, Heraclas. 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. For they had formerly received the Holy Spirit from him.”
Namely the re-baptism (or, as they would say, the baptism) of those who had received baptism only at the hands of heretics standing without the communion of the Church.
Editorial footnote · Book VII, Chapter VII.—The Abominable Error of the Heretics; the Divine Vision of Dionysius; and the Ecclesiastical Canon which he received.; original source section: Chapter 7, editorial note cite_note-7 · Original source
5. Again, after treating the question thoroughly, he adds: “I have learned also that this 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, and by many others. To overturn their counsels and throw them into strife and contention, I cannot endure. For it is said, ‘Thou shalt not remove thy neighbor’s landmark, which thy fathers have set.’”
Iconium was the principal city of Lycaonia, and Synnada a city of Phrygia. The synod of Iconium referred to here is mentioned also by Firmilian in his epistle to Cyprian, §§7 and 19 (Cypriani Ep. 74, al. 75). From that epistle we learn that the synod was attended by bishops from Phrygia, Cilicia, Galatia, and other countries, and that heretical baptism was entirely rejected by it. Moreover, we learn that Firmilian himself was present at the synod, and that it was held a considerable time before the writing of his epistle. This leads us to place the synod between 230 (on Firmilian’s dates, see above, Bk. VI. chap. 26, note 3) and 240 or 250. Since it took place a considerable time before Firmilian wrote, it can hardly have been held much later than 240. Of the synod of Synnada, we know nothing. It very likely took place about the same time. See Hefele’s Conciliengesch. I. p. 107 sq. Dionysius was undoubtedly correct in appealing to ancient custom for the practice which he supported (see above, chap. 2, note 3).
Editorial footnote · Book VII, Chapter VII.—The Abominable Error of the Heretics; the Divine Vision of Dionysius; and the Ecclesiastical Canon which he received.; original source section: Chapter 7, editorial note cite_note-8 · Original source
5. Again, after treating the question thoroughly, he adds: “I have learned also that this 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, and by many others. To overturn their counsels and throw them into strife and contention, I cannot endure. For it is said, ‘Thou shalt not remove thy neighbor’s landmark, which thy fathers have set.’”
On Heraclas, see Bk. VI. chap. 3, note 2.
Editorial footnote · Book VII, Chapter VII.—The Abominable Error of the Heretics; the Divine Vision of Dionysius; and the Ecclesiastical Canon which he received.; original source section: Chapter 7, editorial note cite_note-5 · Original source
4. Then after saying some things concerning all the heresies he adds: “I received this rule and ordinance from our blessed father, Heraclas. 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. For they had formerly received the Holy Spirit from him.”
On Dionysius’ other epistles on baptism, see above, chap. 5, note 6.
Editorial footnote · Book VII, Chapter VII.—The Abominable Error of the Heretics; the Divine Vision of Dionysius; and the Ecclesiastical Canon which he received.; original source section: Chapter 7, editorial note cite_note-11 · Original source
6. His fourth epistle on baptism was written to Dionysius of Rome, who was then a presbyter, but not long after received the episcopate 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:
On Dionysius of Rome, see below, chap. 27, note 2.
Editorial footnote · Book VII, Chapter VII.—The Abominable Error of the Heretics; the Divine Vision of Dionysius; and the Ecclesiastical Canon which he received.; original source section: Chapter 7, editorial note cite_note-12 · Original source
6. His fourth epistle on baptism was written to Dionysius of Rome, who was then a presbyter, but not long after received the episcopate 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:
φησί, i.e. “The Scripture saith.”
Editorial footnote · Book VII, Chapter VII.—The Abominable Error of the Heretics; the Divine Vision of Dionysius; and the Ecclesiastical Canon which he received.; original source section: Chapter 7, editorial note cite_note-9 · Original source
5. Again, after treating the question thoroughly, he adds: “I have learned also that this 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, and by many others. To overturn their counsels and throw them into strife and contention, I cannot endure. For it is said, ‘Thou shalt not remove thy neighbor’s landmark, which thy fathers have set.’”
4. Then after saying some things concerning all the heresies he adds: “I received this rule and ordinance from our blessed father, Heraclas. 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. For they had formerly received the Holy Spirit from him.”
Complete source paragraph · Book VII, Chapter VII.—The Abominable Error of the Heretics; the Divine Vision of Dionysius; and the Ecclesiastical Canon which he received.; original source section: Chapter 7, source paragraph 5 · Original source
6. His fourth epistle on baptism was written to Dionysius of Rome, who was then a presbyter, but not long after received the episcopate 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:
Complete source paragraph · Book VII, Chapter VII.—The Abominable Error of the Heretics; the Divine Vision of Dionysius; and the Ecclesiastical Canon which he received.; original source section: Chapter 7, source paragraph 7 · Original source