Letters

have they both come together so appropriately? Did God, accommodating himself to the nature of matter, thus finally elaborate it? But it would be absurd to think that God, as men usually do, would fashion it out of gold, or carve or lay stones, or, for the variety of other arts by which different kinds of matter can be figured and conformed, labor to create any work at all. But if it be said that he fashioned matter as he himself willed and as his wisdom required, and marked it with the various and manifold forms of his own art and effort, this speech truly and surely would be well-omened and of such a kind as, moreover, to confirm that God, who is a certain life and foundation of the whole universe, is devoid of all origin. For with that negation of origin, it joins in addition the proper rationale of existence. But many things could indeed be said against that class of men; however, this discussion belongs to another place. If, however, these men are compared with the most wicked fabricators of so many gods, they will be judged to speak less impiously. ^A This fame and this word are true, and furthermore it ^B strengthens that God is unbegotten as to the substance of all things. For in being unbegotten, he also attached to himself the mode of being. Certainly there is much to say regarding these men, but it is not ^C what lies before us now. By comparison with those most godless polytheists, these men are more pious.

IV.

FROM THE FOUR BOOKS TO DIONYSIUS, ROMAN PONTIFF,

ELENCHUS AND APOLOGY.

OF THE BLESSED DIONYSIUS, ARCHBISHOP OF ALEXANDRIA, EPISTLE TO BASILIDES THE BISHOP,

OF THE BLESSED DIONYSIUS, ARCHBISHOP, EPISTLE TO BASILIDES THE BISHOP,

CANON I. Dionysius to Basilides, my beloved son and brother and fellow-minister in the sacred rites, and faithful in God, greeting in the Lord.

You have sent to me, most faithful and most wise son, asking at what hour of the day one ought to end the fast of Pascha.

^A For you say that some of the brethren affirm that one ought to do this at the cockcrow, while others say it should be in the evening. For the brethren who are in Rome, as they say, wait for the cock; but concerning those here, you said that it is done sooner. You seek to fix a precise hour, and a very strictly measured one, which is both difficult and precarious. That the feast and joy ought to begin after the time of our Lord's resurrection, with souls having been humbled by fasts until that point, will be acknowledged by all alike. But you have successfully established, through what you wrote to me, and as one perceptive of the sense of the divine Gospels, that nothing appears to be recorded with precision in them regarding the hour at which He rose. ^B For the evangelists have recorded in different ways those who came to the monument at various times, and all have stated they found the Lord already risen. And "late on the Sabbath," as Matthew has said; and "while it was yet dark," as John writes; and "at early dawn," as Luke; and "very early when the sun had risen," as Mark. And at what time He rose, no one has clearly declared. That, however, late on the Sabbath, as it began to dawn towards the first day of the week, those who came to the monument no longer found Him lying therein, this has been confessed. And let us not suppose that the evangelists dissent or oppose one another; but even if there may seem to be some hair-splitting regarding the matter sought, if all agree that in that night the light of the world, our Lord, had risen, although they differ as to the hour, let us endeavor to reconcile what has been said in a kindly and faithful manner. That which was said by Matthew is as follows: "^C And late on the Sabbath, when it was beginning to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. And behold there was a great earthquake: for the angel of the Lord descended from heaven, and coming forward rolled back the stone, and sat upon it."

* * *

FRAGMENTS FROM THE FOUR BOOKS TO DIONYSIUS THE ROMAN PONTIFF

[Biography and canonical notes omitted, as per instructions for scholarly apparatus/apparatus-like notes].

^D (62) "The day of Pascha." The beginning of this epistle of the Alexandrian Dionysius I produce, as it lies in not a few manuscripts: "You sent to me... regarding the resolution of Pascha." In common usage, "the day of Pascha." It is the solution of the paschal fast, what Eusebius in *Hist.* lib. v, cap. 23 calls "the resolutions of the periods of fasting," calling [them] *epilyseis*; and he frequently uses words in this sense among the Greeks, *perilyein, apolyein, epilyein, katalyein*. (Coteler. *ad Constit. apost.* lib. v, cap. 15).

^A His appearance was as lightning, and his garment white as snow. For fear of him, those who were keeping watch were shaken and became as dead men. But the angel answered and said to the women: Do not be afraid, for I know that you seek Jesus who was crucified. He is not here, for he has risen, just as he said.

This word "late" (*opse*), some will think, according to the common use of the term, signifies the evening of the Sabbath; but those who hear it more wisely will say that it is not this, but deep night, the term "late" signifying delay and a long period of time. And that he refers to night and not evening, he adds: "As it began to dawn toward the first day of the week"; and they arrived, not while it was still, as others say, bringing spices, but to behold the sepulcher, and found that there had been an earthquake, and an angel sitting upon the stone, and they heard from him: "He is not here; he has risen."

Similarly, John says: "On the first day of the week, Mary Magdalene came early, while it was still dark, to the tomb; and she saw the stone taken away from the tomb." But, alongside this, while it was still dark, he had already gone before. Luke says: "On the Sabbath they rested according to the commandment. But on the first day of the week, at early dawn, they came to the tomb, bringing the spices which they had prepared; and they found the stone rolled away from the tomb." The deep dawn perhaps signifies that very morning light of the first day of the week, for the Sabbath having already fully passed, along with the whole night following it, and ^B the other day dawning, they came carrying spices and perfumes; when it is clear that he had risen long before.

Mark follows this, saying: "They bought spices, that they might come and anoint him. And very early on the first day of the week they come to the tomb, *when the sun had risen*." "Very early," indeed, he also said, which is the same as "at early dawn," and he added, "when the sun had risen." Their departure and journey to the tomb indeed began at early dawn and very early; but they spent time on the journey and around the tomb until the rising of the sun; and it is then that the young man in white garments says to them: "He has risen, he is not here."

These things being so, to those who examine matters more accurately and subtly, we declare at what hour, or even half-hour or quarter-hour, it is proper to begin the joy over the resurrection of our Lord from the dead. ^C Those who hasten too much and set out before midnight, as being contemptuous and intemperate, we blame, as those who break off their course almost before it is time, as the wise man says: "It is no small thing in life to be off by a little." But those who delay, and endure the most, and bravely abstain to the fourth watch, in which our Savior also appeared to those sailing, walking on the sea, these we receive as noble and tolerant of labors. As for those who in the meantime rest as they are moved, or as they are able, let us not be very troublesome; since neither the six days of fasting ^D are observed equally, nor in like manner by all.

^A For some even pass over all of them, continuing without food; others two, others three, others four, and others none at all. And for those who have labored greatly in these deferred fasts, and then have become exhausted and almost faint, there is forgiveness for tasting food sooner. But if some, not only not deferring, but not even fasting, or even having indulged in delicate and rich feasts for the preceding four days, then, coming to the final two days, passed them—that is, Preparation day [Friday] and the Sabbath—without tasting food, think they are doing something great and illustrious if they remain until dawn, I do not believe they have undergone an equal struggle with those who disciplined themselves for more days. These things, as I think, I have written as advice on these matters.

^B BALS. When a certain bishop had asked this great high priest at what hour Christ rose, so that he might break his fast at the hour preceding that, the high priest proposed that the feast of Pascha begins after the Lord has risen, and until that time we ought to fast; but then, not before the resurrection, should we break the fast. And because he could not state the hour at which Christ rose, he replied from the various words of the evangelists, saying: "Even if it is not permitted from these to know the hour at which we ought to break our fast, yet we blame those who break the fast before midnight as neglectful and intemperate; but we accept those who persevere vigorously until the fourth watch, that is, until dawn; and we do not blame those who have rested in the meantime, because not everyone passes the six days of the week of the Lord's passion in the same way. For some fast through all [the days], others two, others three, others more, and others none at all. To those, therefore, who have fasted for more days and have labored, if they taste food sooner, forgiveness should be given; but for those who did not fast for four days, but lived delicately and sumptuously, yet fasted on Preparation day and the Sabbath, it should not be thought that they are doing something great if they remain without food until the morning of the day of resurrection; for they do not enter upon a similar struggle." And this is the Father's reply. But do you read the 89th canon of the Council in Trullo, which decrees that the fast should be broken around midnight of the Great Sabbath; but that on the other days of the saving passion, one ought to spend time in fasting and prayer and contrition. Since, however, the hour of Christ's resurrection has been clarified outside of that same canon from various Scriptures, as far as was possible (for the truth, only God who rose knows), we ought to say that we ought to fast until the sixth hour, even during the night of the Sabbath itself. But from the seventh hour, since the Lord's day begins, on which also Christ rose (it is probable that his resurrection occurred either at the seventh or the eighth hour), we ought not regarding these [days] to fa-

-^Ast, nor to break the fast, lest we seem to oppose the canons established for the Lord's days, which forbid us to fast. For even if the Lord's day is reckoned as the third day, yet because it alone touches upon the three-day resurrection, it is called the third; and the first is indeed of the same nature. And consistently with the 89th canon of the Council in Trullo, say that before the seventh hour of the nocturnal Sabbath we ought to break the fast at whatever hour anyone of the first six hours may wish, entirely according to one's own capability and preference.

ZONAR. To this inquiry, the one questioned replies: You have asked that a careful law be imposed, that is, that a rule and form be prescribed, and that the hour of the Lord's resurrection be defined with diligence and clearly set forth, which is indeed both difficult and precarious. For since the celebration of the resurrection must begin after the Lord has been raised from the dead, until that time we must fast, and in this manner humble our souls. For the humiliation of the body through fasting is practiced for the sake of the humiliation of the soul; for if the soul of the one fasting be uplifted, the fast is widely acknowledged to be in vain. He adds, moreover, that those who went to the tomb found the Lord already raised from the dead; and he says we do not think that the evangelists disagree or oppose one another in this, because, while they all by common ^B consent hand down that the Lord rose on that same night, they do not indicate with absolute precision the hour at which He rose. Then he sets forth the very words, or rather the passages, of Scripture in which each of the evangelists speaks of the Lord's resurrection, and he harmonizes the discrepancy that seems to exist among them. And in regard to these matters: those who break the fast before midnight we rebuke as indifferent and intemperate, because they dissolve the course of the fast for a small hour; but those who persevere with fortitude until the fourth watch, that is, the morning time, we approve. But if any have rested after midnight—that is, have laid aside the hardship arising from the fast as best they could—to these, he says, let us be no burden (meaning: let us not accuse them because they did not endure until morning), because not everyone passes the six days of the week in which the Lord suffered in the same way; for some fast all of them, others two or three, others more, and others not even one. Therefore, to those who have fasted for more days and have labored more, we grant pardon if they taste food earlier. But if some have not only not fasted for certain days, but have even lived luxuriously during the other four days of the week, yet have abstained from food on Friday and Saturday, and think they are doing something great if they persevere without food until the morning hour of the day which is holy by the resurrection, they are not performing a similar contest—that is, they have not labored equally with those who have exercised themselves for more days. The 89th canon of the Sixth Council also says that one must break the fast around midnight of Great Saturday, having spent the other days of the week of the passion in fasting, prayer, and compunction. ^{C D}

^A CANON II.

Regarding women in their period of separation, whether they ought to enter the house of God while in such a state, I think it superfluous to even inquire. For I do not suppose that they, being pious and devout, would dare, while in such a state, either to approach the holy table or to touch the body and blood of Christ. For indeed, she who had the issue of blood for twelve years did not touch Him for her cure, but only His hem. For to pray, no matter how one is situated, and in whatever state one is, to remember the Lord and to seek to obtain help, is not to be reproved. But to draw near to the Holy of Holies, the one who is not entirely pure in both soul and body will be forbidden.

^B BALS. When Hebrew women had their monthly flux, they would sit in a solitary place and remain quiet for seven days, until the flow of their menstruation had passed and ceased. Whence the term "in separation" is taken—that is, that they were separated from the place of others as unclean. When the saint was asked, therefore, ^C concerning faithful women, whether it is proper for them to enter the church when they are troubled by their menstruation, he answered that this should not be done, and he brought forward the woman in the Gospel afflicted with an issue of blood as an example, who did not dare at all to touch the Lord, but only His hem. For to pray and remember the Lord, he says, they shall not be forbidden even at such a time; but to enter the temple of God or to partake of the holy sacraments is not proper. Since the great high priest has defined this, we see today in gynaecea, and especially in monasteries, such women standing securely in the vestibules of the temples, which are adorned with holy images of every kind and dedicated to the praise of God; and when we ask how this is done, we hear that they are not "in church," which to me, at least, does not seem to be the case. For the vestibules are not common, like the outer courts of churches, but are a part of the churches themselves, allotted to women who are not forbidden from attending church. This vestibule, in fact, is the place of the second penitence, called that of the "hearers." And not even for men, upon whom a penalty has been imposed not to attend church but to weep outside of it, is it permitted to stand there. It is necessary, therefore, that such vestibules, in which such unclean women are to stand, ^D should not obstruct the area of the churches directly, so that priests with the divine sacraments may even pass through during the Cherubic hymn, and may incense the tombs and saints that perhaps are there, and perform the final holy prayers; or even...

^A with episcopal permission may set apart such places, so that unclean women may stand in them without prejudice. I, however, even saw such a woman standing in the vestibule, and receiving the prayer of the earnest from the high priest, which indeed I marveled at. But as it seems, in ancient times women used to enter into the sanctuary, and partake of the holy table. For this reason, the canon also mentions the sanctuary. And read the 44th canon of the synod of Laodicea, and the 69th of the sixth synod. Likewise read also the 17th novella of the lord King Leo the Wise, treating of these things in part: "We decree concerning women who have given birth, and concerning those who are taken by natural cleansing, if their life is not disturbed by any other morbid affection, that those who are not indeed initiated should not be participants of illumination; but those who are initiated in the divine ministries should not partake of the unpolluted mysteries down to the limit of the forty days. ^B But if a disease has overtaken them and threatens to cut off their life, that they should be participants of the sacrament by all means." And after some things, the same novella again commands concerning infants, that if the disease is not pressing, they should be baptized after the eighth day; but if death is imminent, they should be baptized even before the eighth day. But since I heard someone saying that separated laymen ought not to hear divine psalmody even while standing outside the vestibule, nor indeed to chant, I reply to him that: The things written in the present canon stop your mouth, O man, who say such things. For just as women who are not allowed to gather in church are not forbidden to pray, so neither will those who are separated be forbidden to pray by themselves; but also to stand outside the vestibule ^C and of the church, and to hear the divine psalmody. For this is for their greater contrition.

ZONARAS. When the flow of menses happens to Hebrew women, sitting in a solitary place, they remain silent until seven days have passed; whence the word in the "abscess" is taken, indicating that they were separated from the sitting of others as unclean. Being asked, however, about faithful women, whether it is fitting for them to enter into church when the flow of menses troubles them, this Father answered that it is not fitting, and brought forward as an example the woman in the Gospel who suffered the flow of blood, who did not dare to touch the Lord himself, ^D but only the hem of his garment. To pray, however, and to remember the Lord, he says, they are not forbidden at such a time; but to enter into the temple of God, or to partake of the holy things, is not permitted.

CANON III. Moreover, those who are old enough and have consented, ought to be their own judges. For that it is fitting to abstain from one another by consent, so that for a time...

they may be free for prayer, and again come together, they have heard Paul writing. ^A

BALS. As it seems, the saint was asked whether he admits that married couples who have grown old may abstain from intercourse during the times when they ought to pray. He says that such persons ought to be their own judges, and that they should at times abstain from one another by consent, that is, by common will; and that, during the times when they have determined to pray, they should live with all continence, and again come together. For the great Paul also established this. And the canon, indeed, speaks concerning those who have grown old; but it is to be understood as applying to all married couples as well. He correctly said "by consent." For neither does the husband have power over his own body, nor does the wife, according to the great Apostle. Therefore, they must agree with one another concerning abstinence, in order that they may be free for prayer and fasting. For if ^B abstinence does not occur by consent, the party that does not wish for intercourse frustrates the one desiring it. And how could the party that seeks union and is not permitted it seem to have power over the body of the party not granting it? It also happens that the continence of one party may perhaps result in harm to the other. For if one is overcome by desire and is not given satisfaction, he will fall into illicit intercourse. Someone might say: since the canon says that married couples should separate so that they may be free for prayer, but the Apostle determines that we should pray without ceasing, do those who live together always need to abstain from one another? But the matter does not concern every prayer, but the more earnest one, namely, that of the holy fasts. For God also commanded the Jews through Moses, when they were about to hear the divine voices on the mountain, to abstain from their own wives. And the prophet Joel says: "Sanctify," he says, "a fast, ^C and let the bridegroom go out of his chamber, and the bride from her bridal chamber." Since these things are so, I do not see to what penalties those will be subjected who do not keep these things. I think, however, that according to the judgment of him who hears the confession, medicine should be applied to the persons and the necessity of nature. Read the 102nd canon of the Council in Trullo.

ZONAR. Being asked if they who are living in lawful marriage ought to abstain from one another, he answered that such persons ought to be their own judges, and at times abstain from one another by consent, that is, by the common will of both. For neither does the husband have power over his own body, nor the wife, as the great Apostle says. Therefore, they must agree with one another concerning abstinence, so that they may be free for prayer and ^D fasting. For if abstinence does not occur by consent, the party that refuses congress certainly defrauds the other that demands it. And how could you say that the party demanding it has power over the body of the one who refuses congress, to whom it is not at all permitted by the one requesting it? It happens

^A furthermore, that the continence of one might perhaps cause detriment to the other. For if desire urges, and it is not permitted to him, he will fall into illicit intercourse. Then the Apostle also defines the time, which he declares to be for prayer and fasting. Someone will say therefore: Since the Apostle teaches that we should be occupied with prayer perpetually, it will be necessary for spouses also to abstain from one another perpetually, if mutual abstinence is prescribed for the time of prayer. But the Apostle does not speak here of every prayer, but of that more earnest one which must be performed in tears and afflictions. For they will ^B certainly not hold to this manner of prayer perpetually; but he means the fasting which is practiced at appointed times, or when one is about to partake of the holy mysteries. For to the Jews also, when they were about to hear the divine voices on the mountain, it was commanded to abstain from their wives. And Joel, after those words, *Sanctify a fast*, added: *Let the bridegroom go forth from his chamber, and the bride from her bridal bower*. For those who fast must abstain from all pleasure, because the enjoyments of pleasures are by nature wont to dissolve the soul and confound the reason.

CANON IV.

Those, however, ^C who have experienced an involuntary nocturnal emission, let these also follow their own conscience, and let them consider with themselves whether they are in doubt about this or not. As in the case of food, he who discerns, he says, if he eats, is condemned (Rom. XIV, 23); so in these matters also, let everyone who draws near to God have a good conscience and speak freely according to his own judgment. You, indeed, honoring us (for you do not ignore it, o beloved), have proposed questions to us; and effectively preparing us, who are of the same sentiment and mind as you, and who are likewise. I, however, not as a teacher, but as it is fitting for us to discuss with one another with all simplicity, have set forth my own opinion for our common consideration; and when you have examined it, my most wise son, whatever shall appear to you just and better, or if you consider that it stands thus, you will write back. I pray that you may fare well, my beloved son, ministering in peace to the Lord.

^D

BALS. The Father, being asked whether those who have experienced an involuntary emission of seed ought to be partakers of the sacraments, said that those who have suffered this…

let them have their own conscience as a judge; that is to say, if, without any preceding agitation of mind, this has happened to them, nature itself having spontaneously discharged the flux as an excretion, they will not be hindered from partaking of the sacraments. But if in any there has existed beforehand a desire arising from a perturbation of the mind, and the flux has followed, or if this has happened from the intemperance of food and drink, such persons are not pure; not because of the flux of seed (for this is not unclean, just as the flesh itself is not, of which it is an excretion), but because of the evil thought which has polluted the mind. Such a person, therefore, has not a clear conscience, and hence has no boldness to approach God. He adds also the usage from the great Paul, who wrote concerning things sacrificed to idols, that he who wavers, if he eats, is condemned. Concerning the flux of seed, seek also the letter of the great Athanasius to Ammus the monk.

ZONAR. ^A Here too the Father answers the proposed interrogation. For being asked whether it is lawful for those in whom a flux of seed occurs involuntarily to communicate in the holy mysteries, he replied: Let those who suffer this follow their own conscience; that is, let them establish their conscience as judge of the deed, namely their own mind and intellect; so that if indeed, with no affection preceding, the flux of seed happens spontaneously, nature itself discharging it as something superfluous, and neither drunkenness nor gluttony provided cause for it, he who has suffered this will not at all be forbidden from approaching the holy altar; but if some softer thought has preceded, ^B and the same, having tarried long in the mind, has induced a nocturnal image, and after this the flux of seed has followed, and it has occurred from the incontinence of food and drink, such a man is not pure, not because of the flux of seed (for neither is this impure, since neither is the flesh, of which this is an excretion, impure), but because of the depraved thought ^C which has defiled the mind. Therefore such a one is not conscious of being without blame, and consequently he has no full confidence because of his desire. With what reasoning, therefore, will one who wavers approach God? He also adds the judgment of the great Paul, writing concerning things sacrificed to idols, that if he who wavers eats, he is condemned. Furthermore, concerning the flux of seed, the great Athanasius also wrote at length to Ammus the monk.