Theonas, Bishop of Alexandria

written to the prefect, filled with excellent instructions of Christian piety and prudence, and plainly redolent of ancient simplicity. And, first of all, that it was written by a Greek man is established by the fact that the author, mentioning the divine Scriptures (9), says: "Ptolemy Philadelphus with marvelous diligence and at most lavish expense caused these to be translated into OUR TONGUE." Nor does the diction of the epistle allow us to doubt that we should consider it translated into Latin from the Greek. Furthermore, an epistle of this kind is reported ^A to have been written when peace had been granted to the Churches by a good prince. Finally, the author testifies (11) that the prince himself, not yet enrolled in the Christian religion, in whose palace Lucian served in the office of chamberlain, had entrusted his life and body to the Christians as if they were more faithful. From which characterizations, therefore, the most learned Tillemont (12) and the recent editor of Dacher's Spicilegium (13) seem to us to have rightly argued that this epistle should be received as belonging to the reign of Diocletian, before he raged against the Church in the year 303; for which reason Theonas, bishop of Alexandria, wrote it at the end of the third century.

III. Furthermore, to support this view, Eusebius (14) appears as a most reliable witness: "What sort of glory and freedom," he says, "the doctrine of true piety toward the supreme God attained among all Greeks and barbarians alike before the persecution stirred up in our memory, we certainly cannot express according to its merit. The kindness of the emperors (Diocletian and Herculius Maximian) toward our people may serve as an argument: for they set them free from all fear of sacrifice ^B because of the singular benevolence which they had for our religion. What need is there to speak of those who were in the palaces of the emperors? What of the emperors themselves? Who granted to their domestics and their wives, children, and servants the power to perform freely, both in word and deed, in their presence, those things which pertained to their religion, allowing them to glory and in some way display themselves because of this freedom of their faith: and they favored them with a certain love above all other ministers." This the bishop of Caesarea reports; who writes shortly after to the same effect (15): "Dorotheus and the other young chamberlains were adorned by the emperors with the prerogative of supreme honor, being loved by them no less than sons." Lactantius, who flourished at that time as a nearly eyewitness witness, reports things consonant with this. For thus he says (16): "The emperor (Diocletian) raged, therefore, now not only against his domestics, but against all." - "Powerful eunuchs were once killed, through whom the palace and he himself stood firm." Now if all these things are compared with those which the author reports from beginning to end in his epistle, there will surely be no one who would not willingly and gladly embrace the view just proposed, and who would refuse to acknowledge Theonas, bishop of Alexandria, as its author, so that, consequently, it is not necessary to seek another emperor besides Diocletian, as Cave does (17) in proposing Constantius Chlorus, or another author, as Dacher does (18) in proposing Theonas, bishop of Cyzicus: whereby the true author of the epistle is established, and at the same time the integrity of the epistle itself is confirmed. ^C

OF SAINT THEONAS, BISHOP OF ALEXANDRIA, EPISTLE TO LUCIAN, CHAMBERLAIN OF THE EMPEROR, In which the Holy Father suggests Christian and political advice to the same.

(From Acherius, *Spicilegium*, vol. III, pp. 297-299.)

Theonas, bishop, to Lucian, chamberlain of our most invincible prince. ^D I. I give thanks to Almighty God and our Lord Jesus Christ, who has manifested his faith throughout the whole world as the unique remedy for our salvation, and did not cease to enlarge it even in the persecutions of tyrants: rather, like gold tried in a furnace, it shone forth, and its truth and loftiness shone ever more and more, so that now, with peace granted to the Churches by a good prince, the works of Christians may shine even before the unfaithful, and the Father may be glorified thence.

^A Be filled with Christ. Suffer all things for your Creator’s sake, endure all things, conquer all things, and overcome them, that you may gain Christ the Lord. Great are these things and full of labors: but he who contends in the race abstains from all things; and they indeed do this to receive a corruptible crown, but we an incorruptible.

III. But because, as I perceive, you are assigned to various duties, and you, Lucianus, are said to be the one in charge of them all, whom you are able by the grace of Christ granted to you both to regulate and to instruct; I am certain that it will not displease you if I also report to you in a partial and summary way what I think about those offices. For I hear that one of you keeps the prince’s private monies; another, the imperial garments and ornaments; another, the precious vessels; another, the books—whom I do not yet understand to be among the believers—and another, other household goods. How these things ought to be handled, in my opinion, I shall indicate in a few words.

IV. Let him who holds the prince’s private monies keep everything under a precise account; let him always be prepared to render a definite report of all things: let him write down everything, even if possible before he pays out money to another; let him never trust to memory, which easily slips concerning things distracted by daily variety, so that—even things which in no way happened—we sometimes affirm from the heart without a record; nor should this kind of record be ^B common, but one that sets forth all things easily and clearly, and leaves the mind of the inquirer without scruple or hesitation: which will be done easily if those things that are received are written down distinctly and by themselves, and at what time, and by whom they were received, and in what place: similarly, let that which is given to others, or spent by the prince’s command, be arranged in its own order by itself: let that servant be faithful and wise, that the Lord may rejoice to have set him over his goods, and that he may glorify Christ in him.

V. Nor will there be less diligence and care for him who keeps the garments and imperial ornaments, all of which he should have under a most certain index, and note what they are, of what kind, in what places they are stored, when he received them, and from whom, whether they are stained or without stain: let him preserve all those things with his diligence; let him re-examine them often, let him handle them often so that they may be more easily recognized: let all things be ready and prepared for him: let him always render the mind of the petitioning prince or his superior very clear in every requested matter; yet so that all things be done with humility and pleasant patience, and the name of Christ be praised even in a small matter. ^C

VI. In a similar manner, let him act to whose fidelity have been entrusted silver, gold, crystal, or myrrhine vessels, whether for eating or for drinking; let him arrange all things, note all things, and let him with his diligence count how many and what kind of precious stones are in them; let him consider all things with great prudence, and let him produce all things in their own places and at their own times; let him most diligently record to whom he gives and when, and from whom he receives them. ^D

^A inspect it, lest any error or evil suspicion arise, even with greater loss in precious things.

VII. That person, however, shall be chief and most diligent among you to whom the prince has entrusted the keeping of the books; let him, from his proven knowledge, choose for himself a man of serious character and capable of handling great responsibilities, and prepared to respond to all inquiries; such as Philadelphus chose in Aristeas, his intimate chamberlain, for this very task, and set him over his most noble library; the same one whom he sent to Eleazar as a legate with great gifts to have the Holy Scripture translated, and who himself wrote fully the history of the seventy Interpreters. If, therefore, it happens that one of those who believe in Christ is called to this very office, let him not despise secular literature and the genius of the Gentiles, which delight the prince. Poets are to be praised for the greatness of their talent, for the sharpness of their inventions, and for the purity and highest eloquence of their expression; orators are to be praised, philosophers are to be praised in their own kind, and historians are to be praised who explain to us the sequence of past events, the customs and institutions of our ancestors, and who show us the norm of living from the deeds of those of old. Sometimes he will also try to praise the divine Scriptures, which Ptolemy Philadelphus, with wondrous diligence and at most lavish expense, saw to it were translated into our own language; the Gospel and the Apostle will also be praised as divine oracles; the name of Christ may arise; his essential divinity will be gradually explained; all these things could come about with the help of Christ.

Let him, therefore, ^B know all the books the prince possesses; let him often turn through them and arrange them beautifully and in their own order by an index. But if he intends to have new or old books transcribed, let him strive to have most accurate copyists; but if this cannot be done, let him employ learned men to correct them, and let him justly satisfy them for their labors; likewise, let him procure that old volumes be repaired according to their need, and let him adorn them not so much with superstitious expense as with useful ornamentation. And so, let him not affect that whole books be written on purple vellum and in gold letters unless the prince has specifically commanded it—yet let him pursue everything that is pleasing to Caesar with the greatest obedience. Let him suggest, as far as he is able and with all modesty, that the prince read, or hear read, books that are more in accord with his status, honor, and utility than merely with his pleasure; let him first know those books best himself, and then often praise them before the prince, and conveniently explain the testimony and authorities of those who approve of them, ^C so that he may not seem to rely only on his own judgment.

VIII. But those who have the task of caring for the prince’s body should be in all things most prompt, always with a cheerful face, as we have said, sometimes pleasant, but always with the utmost modesty—which he should praise in all of you above other things, and recognize that it proceeds from the very religion of Christ. Let you all be ^D clean and neat, both in body and in your garments, yet without any superfluity or affectation of being noticed, lest Christian modesty be disgraced. Let all things be ready at their proper times and arranged as best as possible in their own order. Let there be order among you and diligence, so that no confusion in your work or loss of things should in any way occur; let convenient places be arranged and adorned according to the capacity and dignity of the locations.

Furthermore, let your servants be most honest, let them be composed and modest, and very suitable for you; instruct and teach them in true doctrine with all patience and the charity of Christ; but if they neglect and pay little heed to your instructions, cast them off, lest their wickedness in any way redound upon you. For we have seen, and often heard, ^B that masters are defamed by the malice of their servants. If the prince approaches the Augusta, or she approaches him, then you also must be as composed as possible in your eyes, your gesture, and all your words; let her see your continence and modesty; let her companions and handmaids see, and let them admire, and thence let them praise within you Jesus Christ our Lord. Let your speech always be sparing and modest, and seasoned as if with salt by religion. Let there be absolutely no envy or contention among you, which would lead you into every confusion and division, and thus also lead you into the hatred of Christ and the prince and the highest abomination, nor could the stone of your structure stand upon a stone.

IX. And you, dearest Lucian, since you are wise, ^C willingly support the foolish, that they too may become wise. Never bring trouble to anyone, nor provoke anyone to anger. If an injury is inflicted upon you, look to Jesus Christ; and just as you desire that he himself should forgive you, so also forgive them; and then, too, you will supplant all envy and crush the head of the ancient serpent, who lies in wait with all craft for your good works and successes. Let not a day pass that you do not read something of the sacred readings at the given opportunity, that you do not contemplate something, nor should you altogether cast aside the literature of Holy Scripture; nothing so feeds the soul and fattens the mind as do the sacred readings. But from them, gain this fruit most of all: that you may perform your duties with patience, justly and piously—that is, in the charity of Christ—and that you may despise all transient things for the sake of his eternal promises, which indeed surpass all human sense and intellect ^D and will lead you yourselves into perpetual happiness. Farewell happily in Christ, my Lord Lucian.

ADDENDA

ADMONITION

Regarding the following fragments of commentaries of Dionysius of Alexandria on the Holy Scripture. (From Gallandi's *Bibliotheca veterum Patrum*, Appendix to Volume XIV, which, after his death, was added by a learned anonymous scholar from manuscripts for the sake of completeness.)

Whatever had been edited here and there by others concerning the works of Dionysius of Alexandria, Gallandi has already collected in his *Bibliotheca* (see above, col. 1253), where his scholarly prolegomena may also be consulted. I have since discovered three further fragments of his, copied by Bonjoannius. The first comprises the scholia of his commentaries on the beginning of Ecclesiastes, namely from chapter 1, verse 1, to chapter 3, verse 11. That our Dionysius truly wrote a commentary on the beginning of Ecclesiastes is evident from Eusebius (1), where, speaking of the letters of Dionysius, he says: Writing to Basilides, bishop of the parishes in Pentapolis, he says that he had composed an exposition on the beginning of [the] *Ecclesiastes*. In which passage, indeed, some read *Ecclesiasticus*: but that one should read *Ecclesiastes*, beyond the evidence of our own scholia and the old translation of Christophorson, is attested also by Procopius of Gaza, who, on Genesis chapter 3, page 76, cites such scholia of our Dionysius on Ecclesiastes.

The second fragment of Dionysius is his exposition on the chapter of Luke 22, verses 42, 43, 44, 45, 46, 47, 48. Certainly, it is not known from elsewhere, as far as I am aware, that our Dionysius wrote scholia on Luke. Yet this could have happened, since it is established that quite a few of his writings have perished: or perhaps the author of the *Catena* of our codex could have plucked those fragments from his other works and appended them to those verses. Certainly, in the *Catena* collected by St. Thomas, Dionysius occupies his place here and there. Wherefore there is no reason to deny that fragment to our writer.

Indeed, in these [fragments], it seems he does not wish it to be thought that Christ sweated blood, but rather that he wished to suggest that the sense of the evangelist was by a proverbial locution: "That the Lord’s body did not trickle with certain thin droplets, merely appearing as a sign; but that it was truly bathed in sweats like those of more abundant drops." Hence, he says, it was said *hosei thromboi*, "like clots of blood." Otherwise, he would not have said that the sweats of Christ were like these. Whatever, moreover, may be the truth of this interpretation, it rests on a sufficiently infirm foundation; yet the authenticity of the passage itself is clearly confirmed therefrom, nor can Marcion, Valentinus, and other sons of the ancient heretics derive anything against the true passions of Christ, especially since Dionysius immediately adds: "It was also shown by the thickness of the sweats that the Savior was naturally and in reality—not merely in appearance and phantastically—man, and was subject to the natural, though blameless, passions of men." There are also certain other things in these fragments most opportune for confirming Christian dogmas, of which kind is that which occurs in the third fragment concerning the *homoousiotes* of the Son. Which indeed Gallandi also took care to publish (2): but we, on account of some discrepant readings and the new authority of a new manuscript, have judged it proper to append it to the preceding ones.

DIONYSIUS OF ALEXANDRIA ON THE BEGINNING OF ECCLESIASTES

COMMENTARY OF DIONYSIUS OF ALEXANDRIA ON THE BEGINNING OF ECCLESIASTES

^A CAP. I. Vers. 1. *Son of David, king of Israel in Jerusalem.* So also Matthew calls the Lord the son of David.

Vers. 3. *What advantage has a man in all his labor in which he labors under the sun?* For who, having become rich from the labor of earthly things, being two cubits in stature, became three? Or being blind, has recovered his sight? Therefore, labors must be directed beyond the sun. For it is into those that the trials of the virtues pass.

Vers. 4. *One generation passes, and a generation comes. But the earth has stood forever.* But not for ages.

Vers. 16. *I spoke in my heart saying: Behold, I have become great, and I have added wisdom over all who were before me in Jerusalem; and my heart has seen much wisdom and knowledge.*

Vers. 17. *And I knew parables and knowledge: because this also is the choice of the spirit.* ^B

Vers. 18. *Because in the multitude of wisdom is a multitude of knowledge; and he who adds knowledge, adds sorrow.*

I was puffed up in vain and added wisdom, not that which God gave, but that of which Paul speaks: *The wisdom of this world is foolishness with God.* For Solomon was indeed instructed in this, above the wisdom of all the ancients. He shows, therefore, how vain this is, as those things which follow also make manifest. *And my heart,* he says, *saw many things; I knew wisdom and knowledge, parables and sciences.* Wisdom, that is, and knowledge, not the true sort, but that which, according to Paul,

^A puffs up. He said, moreover, as it is written, *and three thousand parables*, but not those which are in the Spirit; rather, such as are suited to the common life of men, for instance, about animals or medicines. Wherefore, mocking, he also added: *I knew that even this is the purpose of spirit.* But a multitude of knowledge—not of the Holy Spirit, but that which the prince of this world operates, and which he sends to trip up souls by being excessively busy about the measures of the heaven, the position of the earth, and the ends of the sea. *But he who adds knowledge of these things, adds grief.* For they investigate things deeper than these: what is the necessity that fire should travel upward, and water downward? And having learned that the one is light and the other is heavy, they add grief, and [ask] why was it not done the other way around?

CAP. II.

V. 1. *I said in my heart: Come now, I will test you in pleasure, and look upon the good.* And behold, this also is vanity. For the sake of testing, and incidentally from a more venerable and harsh life, he came into pleasure. He calls that pleasure which men so name. *In the good*, that is, what they also designate as "good things," which are not sufficient to make the possessor alive, which make the one who acts them a fool.

V. 2. *I said to laughter: Hallucination; and to pleasure, What is it you are doing?* Laughter has a twofold hallucination: first, because hallucination generates laughter and does not suffer sins to be bewailed; and second, because a man of this kind hallucinates, changing times, places, and persons. For he avoids those who are mourning. *And to pleasure: What is it you are doing?* Why do you go to those with whom it is not right to rejoice? To the drunken, the covetous, and the rapacious? But why as wine? Because wine gladdens the heart; for it makes men gentle. And the flesh, moving in an orderly and fitting manner, also gladdens it.

V. 3. *And my heart was my guide in wisdom, and [my guide] in overcoming pleasure, until I might see what is the good for the sons of men, which they shall do under the sun, the number of the days of their life.* Having been led, he says, through wisdom, I overcame desires in pleasure. ^C The goal of my knowledge was that life should be occupied with no vain thing, but that I might find the good, by obtaining which one does not err from the judgment of what is profitable. Which is sufficient [and] is temporary, but is extended to the whole of life.

V. 4. *I enlarged my work: I built houses for myself, I planted vineyards for myself.*

V. 5. *I made gardens and orchards for myself.*

V. 6. *I made pools of water for myself, to make out of them a grove sprouting with trees.*

V. 7. *I acquired menservants and maidservants, and they became homeborn to me.*

And indeed, the possession of herds and flocks became great for me, above all those who were before me in Jerusalem. ^A

V. 8. *I gathered for myself also silver and gold, and the riches of kings and of regions. I made for myself singers and songstresses, and the delights of the son of man, cups and a cupbearer.*

V. 9. *And I was magnified, and I added [to my possessions] above all who were before me in Jerusalem. And indeed, wisdom stood by me.*

V. 10. *And all that my eyes asked, I did not withhold from them. I did not keep my heart from all gladness.*

You see how he enumerates the multitude of houses and fields, and the rest of the things he mentions, and then, finding nothing useful in these—for his soul did not become better by them, nor did he through these acquire familiarity with God—he necessarily transfers the discourse to true riches and stable existence. Wishing therefore to show what among possessions ^B stands by its possessor, and remains with him continuously and is preserved, he added: *And indeed, wisdom stood by me.* For this alone remains, and the rest—everything he already enumerated—flees and stands apart. Therefore, wisdom stood by me, and I stood on account of it. For those things fall, and cause those who run to them to fall also. But, wishing to institute a comparison of wisdom and the goods of men that are reputed as such, he subjoined these words: *And all that my eyes asked, I did not withhold from them,* and the rest; not only disparaging the labors that those who indulge in gladness endure, but also those that men suffering from necessity and violence undergo for the sake of daily food, working their crafts in the sweat ^C of their faces. For the labor is great, he says, but the craft which comes from the labor is temporary, offering nothing useful of the things that delight. Wherefore there is also no gain. For where there is no exuberance, there is no gain. Rightly, therefore, the things that have been pursued are vanity and a striving of the spirit. He names the soul "spirit." For choice is a quality, not a movement. And David says: *Into thy hands do I commend my spirit.* And indeed, truly, wisdom stood by me, because it caused me to know and understand, so that I might say everything that is not an exuberance under the sun. If, therefore, we desire good gain, if we wish for exuberance, if we seek to be incorruptible, let us labor in those labors that run above the sun. For in these there is no vanity, nor a striving for something superfluous, and a spirit ^D pulled this way and that in vain.

V. 12. *And I looked to see wisdom and hallucination and folly: for who is the man who shall come after the design, all that it has done?*

^A He calls that wisdom which is from God, which also stood fast for Him. And [he calls] hallucination and imprudence, human labors, and the empty and senseless delight found in them. Recognizing these, and what is the mean between them, and declaring that true wisdom is blessed, he added: *For who is the man who shall come after the design?* For this design teaches us that which is truly wisdom, and grants deliverance from hallucination and folly.

V. 13. *And I saw that there is an abundance of wisdom over folly, as the abundance of light over darkness.* He does not say this by way of comparison. For things which are contrary and destroy one another cannot be compared; but he asserts that one is to be chosen, the other to be avoided. Such also is that saying: *Men loved darkness rather than light.* For the "rather" marks the choice of the one who loved, not a comparison of the things themselves.

V. 14. *The wise man’s eyes are in his head: and the fool walks in darkness.* ^B Always bowed down to the earth, having the ruling faculty of his soul darkened. Truly, all men have eyes in their head, if we consider the constitution of the body. But he speaks of the eyes of the mind. For just as the eyes of the swine do not look up to heaven, because it is naturally fashioned to look toward its belly; so the mind of him who has once been sweetened by pleasures is with difficulty torn away from them, because it does not look upon all the commandments of the Lord. And again: *The head of the Church is Christ.* They are wise who walk in His way, since He Himself said: *I am the way.* The wise man, therefore, ought always to direct the eyes of his mind toward Christ Himself, so that he is neither puffed up by the prosperity of any matter, nor ^C discouraged by misfortune; because His judgments are an abyss, which you will grasp more accurately from what follows.

V. 14. *And I also knew that one event will happen to them all.*

V. 15. *And I said in my heart: As the event of the fool will happen to me, why then have I professed wisdom?* The flow of the discourse through what follows treats those who are faint-hearted toward this life, who consider death to be I know not what kind of sorrow, as well as bodily vicissitudes, and therefore conclude there is no profit in a virtuous life, because there is no difference in these accidents which befall the wise and the foolish alike. He speaks, therefore, words of hallucination which incline toward folly, ^D wherefore he also adds: *Because the fool speaks out of abundance*, calling himself a fool, or even anyone who thinks in this way. Condemning, therefore, this shameful thought, and consequently fearing in his heart, he expressed it; truly fearing all those who

were to hear ^A a just condemnation, he solves the difficulty of the inquiry by his reasoning. For that expression, "Why did I play the wise man?" showed a man hesitating and doubting whether he had spent his efforts on wisdom rightly or in vain, or whether there is any advantage at all for the wise man over the fool, since he is subject to the same passions as he in this present age. Because of this, he says, "Excessively I spoke in my heart," reckoning that there is nothing in between the wise man and the fool.

V. 16. "Because there is no remembrance of the wise man with the fool forever."

For the accidents of life are transitory, whether they be ^B grievous—concerning which he says, "Since all things have already been forgotten"—because when a short time has passed, the things that happen in human life are extinguished by oblivion. And those to whom these things have happened are not remembered in the same way, even if they have met with similar worldly accidents. For they are not remembered because of these [accidents], but rather according to whether they possessed wisdom or folly, virtue or vice. For the memories of these things among men, because of the consequences attending them, are not extinguished. Because of this, he consistently added: "And how shall the wise man die with the fool?" For the death of sinners is evil; but the memory of the just is with praises, while the name of the ungodly is extinguished.

V. 22. "Because it happens to man in all his toil."

For in truth, for those who occupy their soul with the distractions of life, ^C life is painful, lashing the heart as with certain goads, with desires for more things. The anxiety concerning avarice is grievous: not so much because of those things it possesses which are pleasant, as it is pained by those things that are lacking; with the day spent in toils, and the night driving sleep from the eyes with the cares of gain. Vain, therefore, is the exertion of him who looks toward these things.

V. 24. "And there is no good for a man, if he does not eat and drink, and show his soul good in his toil. And I saw this also, that it is from the hand of God."

V. 25. "Because who will eat and drink apart from Him?"

That the discourse here is not about sensible foods, he himself will set forth: "It is better to go to the house of mourning than to the house of drinking," and he added ^D to these things now: "And he will show his soul good in his toil." And yet, sensible food or drink is not a good to the soul. For the flesh, being nourished, wars against the soul and rebels against the spirit. How, moreover, could intemperate foods and drunkenness be from God? Therefore, he speaks of mystical things. For no one shall partake of the spiritual table unless he is called by Him and has hearkened to wisdom, which says: "Come, and eat."

CHAPTER III

V. 3. A time to kill, and a time to heal. ^A To kill him who sins unforgivably; to heal him who has a wound capable of receiving a remedy.

V. 4. A time to weep, and a time to laugh. A time to weep, when it is the time of passion, as the Lord says: "Amen I say to you, that you shall weep and lament." To laugh, concerning the resurrection. "For your sorrow," he says, "shall be turned into joy."

V. 4. A time to mourn, and a time to dance. When someone contemplates in his mind the death which the transgression of Adam brought, it is a time to mourn; but to celebrate festive gatherings, when there comes to mind the resurrection from the dead which we await through the new Adam. ^B

V. 6. A time to keep, and a time to cast away. A time to keep the Scripture from the unworthy, but to cast it away for the worthy. Or also, the letter of the Law before the Incarnation was a time to be kept; but to be put away when the Truth blossomed.

V. 7. A time to keep silence, and a time to speak. A time to speak, when there are listeners who receive the word; but a time to keep silence, when the listeners distort the word, as Paul says: "A man that is a heretic, after the first and second admonition, avoid." ^C

V. 10. I have seen the distraction which God has given to the sons of men, to be distracted in it.

V. 11. He has made all things good in their time. Also, He has given the world into their heart, so that man may not find the work which God has wrought from the beginning and even to the end. And this is true. For no one is able to comprehend the works of God completely. Now the work of God is the world. No one can find out, from the beginning to the end, what belongs to this—that is, the time appointed for it and the deadlines set for it. Since God has given ^D ignorance of the whole world into our hearts, as someone says: "The fewness of my days, declare unto me." Thus, for our benefit, the end of this age—namely, of the present life—is ignored.

DIONYSIUS OF ALEXANDRIA

INTERPRETATION

On the Holy Gospel according to Luke, chap. xxii, vv. 42-48.

V. 42. "Father, if you are willing, take this cup away from me. Nevertheless, not my will, but yours, be done."

And these things, indeed, have been said regarding the will. Yet, the expression "Let the cup pass by" means: "Let it approach me no more, nor draw near me." For what passes by must first come near to the object in question, and be placed alongside that which it is to pass. For if it does not approach, it cannot pass by. He assumes the role of men, inasmuch as He became man. Wherefore, even then, He does not refuse to do what is His own—He seeks instead for the greater thing, which is the Father's, namely, the divine will, which is, again, in accordance with the divinity, one will, His and the Father's. For it was the Father's will that He should pass through every ^B trial that came upon Him, the Father Himself leading Him wondrously, not into the trial, nor that He should enter into it, but that He should be above the trial, and pass beyond it. And one should not believe that the Savior asks for anything that is at all impossible, or something that cannot be done, or that is contrary to the will of the Father. It is possible, as Mark remembers Him saying: "Abba, Father, all things are possible for you"; and they are possible if He wills it, as Luke says that He said: "Father, if you are willing, take this cup away from me." Therefore, the Holy Spirit, distributed among the evangelists, composes the entire disposition of our Savior from the utterances of each. For He does not ask of the Father what the Father Himself does not will. For the expression "If you are willing" is an indication of subjection and docility, not of ignorance or doubt. On this account, another Scripture ^C says: "All things are possible for you." Although, in this matter, Matthew again describes what belongs to one who is praying and is humble, saying, "If it is possible." For unless I adapt the sense in this way, some might easily and impiously understand that expression, "If it is possible," as if there were certain things

^A impossible for God to do, except only those He does not wish. But immediately strengthened according to His humanity by the Paternal divinity, He makes a more secure request, and no longer desires that [initial petition], but as it pleases the Father, gloriously, firmly, and fully. For this is what John heard Him say, he who recorded the most sublime and divine of the words and deeds of the Savior: "And the cup which my Father has given me, shall I not drink it?" Now, to drink the cup was to fulfill the ministry and the whole economy of the temptation, bravely following the will of the Father who chose to bring it to an end and to pass beyond the sufferings. The expression, "Why have you forsaken me?" ^B followed, then, from what He had requested beforehand. Why is death conjoined to me until now, and I do not yet carry the cup around? I think this was the Savior’s intent in that concise utterance.

And He says what is true, yet He was not forsaken. But He immediately drank it, as He asked, and it passed by. And this seems to me to have been a symbol of the thing, what was extended to Him—the vinegar. For the changed wine hinted at his easily prompt transformation and the conversion which He received: namely, instead of passion, impassibility; instead of death, immortality; and instead of being judged, the ability to judge; and instead of being tyrannized, receiving the ability to reign. For the sponge, as I think, indicated the entirely complete tempering of the Holy Spirit acting within Him; and the reed indicated the royal ^C scepter and the divine law. And the hyssop indicated His life-giving and saving resurrection, through which He restored us also, recovered to health.

V. 43. *And there appeared to him an angel from heaven strengthening him.*

V. 44. *And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.*

It is a proverbial expression for those who sorrow and struggle most vehemently: "a sweat of blood"; just as for those who lament bitterly: "he weeps blood." By saying "as it were drops of blood," He did not point to drops of bloody sweat. For he would not have said the sweats came into being according to the likeness of these. For "as it were drops" represents this. But wishing rather to show that His Lordly body was not moistened with some thin little ^D droplets, appearing as if only for evidence, but that it was in truth completely bathed in sweats like abundant drops, He employed the drops of blood to represent the image of what occurred. Furthermore, it was shown that just as through the intense prayer and the great agony, so also through the thickness of the sweats, that the Savior was naturally and in truth man, and not merely in appearance and fantasy, and that He served the natural, though blameless, passions of men. Nevertheless, that saying: "I have power to lay down my life, and I have power to take it again."

^A In these words he shows that the passion was voluntary: moreover, that the soul which is laid down and taken up is one thing, and the divinity which lays it down and takes it up is another. (He said "one thing and another," not separating them into two persons, but indicating the distinction between two natures.) And just as by voluntarily undergoing death in the flesh, He planted incorruptibility within it, so also by admitting the passion of fear and sorrow by His will, He instilled through it constancy and fortitude, by which He strengthened those who believe in Him for the great contests of martyrdom.

For this reason, beads of His sweat flowed down strangely like drops ^B of blood, that He might, as it were, dry up and banish the source of cowardice from our nature. For if this had not been done as in a mystery, not even the most cowardly and abject person would have been likely to be bedewed, from mere agony, with drops of blood like drops of sweat, contrary to nature.

Such is also that which is said, that an angel stood by the Savior and strengthened Him. For this too was done for the sake of the dispensation concerning us. For those who are about to contend in the sacred contests for the sake of piety have angels from heaven bringing them aid. Perhaps also, as for the words: "Father, remove this cup," He did not say this as fearing death, ^C but in order that by these means He might provoke the devil to fasten the cross upon Him. The deceiver deceived Adam with deceitful words; let the deceiver be deceived by divine words. But there is not one will of the Son and another of the Father. For he who wills what the Father wills is found to possess the will of the Father. He speaks, therefore, by way of figure: "Not my will, but thine." For He does not wish it to be removed, but He ascribes the achievement of the passion to the Father’s will, honoring the Father as the principle. For if the Fathers call disposition "judgment," since disposition concerns what is hidden—wisely, as if from counsel—how do some say that the Lord, who is above all these things, bears a "sentient" [or gnomic] will? Truly, as is clear, from a defect of reason.

V. 45. And rising from prayer, coming to the disciples, he found them sleeping from sorrow.

V. 46. And he said to them: Why do you sleep? Rise and pray, lest you enter into temptation.

^D For it is impossible, perhaps especially for every man, to remain altogether untried by some grievous thing. For he says: "The whole world lies in wickedness"; and: "The greater part of the days of man is toil and trouble." But perhaps you will say, what is the difference between being tempted and falling into, or entering into, temptation? He who is defeated by the evil one—and he will be defeated if he does not struggle, and if God does not protect him—falls into temptation, and has entered into temptation, and is in it, and under it, as one led captive. But he who resists and

endures, he truly is tempted, yet he has not entered into, that is, has not fallen into, temptation. For Jesus was led up by the Spirit, not to enter into temptation, but to be tempted by the devil. Nor did Abraham enter into temptation, but neither did God lead him into temptation, but he tested him; however, he did not cast him into temptation. And the Lord himself also tested the disciples. For the wicked one, when he tempts, drags men into temptations, as one who is a tempter of evils. But God, when testing, diverts temptations, as one who is untempted by evils. For God, he says, is untempted by evils. For the devil, dragging toward destruction, uses force; but God, training for salvation, leads by the hand. ^A

V. 47. *And while he was still speaking, behold a crowd, and he who was called Judas, one of the twelve, approached them, and drew near to Jesus to kiss him.*

V. 48. *But Jesus said to him: Judas, do you betray the Son of man with a kiss?* ^B

O the forbearance of the Master, who even kissed the traitor, and uttered words softer than a kiss! For he did not say: O wicked and most accursed one, and traitor! Is this the return you make to us for such a great benefit? But how does he speak? Judas, using his proper name, which was more the act of one pitying and recalling, than of one enraged. And he did not say: Your teacher, your Master, your benefactor, but, the Son of man, that is, the gentle, the meek one: for if I were not teacher, nor Master, nor benefactor; do you betray this man so sincerely, so gently disposed toward you, that even in the time of the betrayal I have kissed you, and that indeed when the kiss was a symbol of betrayal? Blessed are you, O Lord! what an example of forbearance, what an example of humility you have become for us! ^C Furthermore, even that we should not abandon counsel toward our brethren, even if nothing more comes of our words, the Master has provided this very example.

For just as incurable wounds can be healed neither by harsher medicines, nor by those capable of sweetening them: so also the soul, when once it has been taken captive, and has surrendered itself to any wickedness whatsoever, and is unwilling to heed what might benefit it; even if one should sound infinite things in its ears, it profits nothing. But just as if it possessed dead ears, it receives no benefit from the admonition: not because it cannot, but because it does not wish to. This also came to pass in the case of Judas. ^D Yet Christ, although he foreknew all these things, did not cease from the beginning to the end to display everything that depended upon himself. And knowing these things, we too must always correct those who are negligent, even if no gain follows from our counsel.

^A That the Son is not alien to the nature of the Father, but connatural and consubstantial.

(Ex codice Vat. 1611, fol. 291, where there is a great Nicetan Catena on Luke)

^B But let these things have been said concerning the will. As for the expression "Let the cup pass," it does not mean "let it not approach or draw near to me." For that which is passing, in any case, happens first according to that [person or object], and that which passes comes toward him; for if it were not to draw near, it would not pass by. As though grasping that it was already present, he began to be sorrowful and troubled and sore amazed and to struggle. And as it was near and lying before him, he does not speak of "the cup" simply, but points it out. Since, therefore, that which is passing is neither inaccessible nor abiding, in the same way the Savior asks that the temptation, having approached gently and from the surface and having conversed lightly, be pushed away at the first. And this is the first kind of not falling into temptation, which he also counsels the weaker to pray for—that is, that the temptation may approach (for it is necessary that scandals come), but that they themselves may not fall into the temptation. ^C But the most perfect way of not entering into temptation—which he asks for second—is not simply: "Not as I will, but as Thou." For God is untempted by evils; yet He wills to pour His good things upon us beyond what we ask or perceive. His perfect will, therefore, he himself, being beloved, understood. And he says that he has come many times to do [it], not his own—that is to say, the will of men—for he assumes the person of men, having become man. Wherefore, even then, that which was his own—the lesser—he asks to put aside; yet he asks for the Father's—the greater—to become the divine will, which is, in any case, according to the godhead, one will, his and the Father's. For the Father's will, which has burst through every temptation, conducting himself wonderfully by the Father himself, not up to the point of the temptation—nor indeed entering ^D into it, but above the temptation and after it—and for him to happen to be without temptation at all, nor idle, nor contrary to the will of the Father, is possible for the Savior to ask.

But it is possible, as Mark has recorded him saying, "Abba, Father, all things are possible to Thee," and possible if he were to will it, as Luke says he spoke: "Father, if Thou wilt, take away this cup from me." The Holy Spirit, therefore, having been distributed among the evangelists, composes the entire disposition of our Savior from the voice of each. For he does not ask from the Father anything that the Father does not will. For the "if Thou wilt" is a sign of submission and gentleness, not a token of ignorance or doubt; just as we too are accustomed to ask for something from a father, or a ruler, or a teacher, or any of those whose good pleasure we seek, saying, "If it is pleasing to you," not because we are ignorant, but as those who know what the one willing desires. ^C So too the Savior was saying "if Thou wilt," not because he did not know that He willed another thing and was then inquiring about this, but because he precisely knew that He willed to take away the cup from him; he knew that what he willed was just and possible for Him. On account of this, the other Scripture says, "All things are possible to Thee." And Matthew describes this completely as the submissive and humble way: "if it is possible." For if we did not adapt our understanding in this way, perhaps some might receive the "if it is possible" impiously, as if something were impossible for God to do except for that which He does not will. The request, therefore, was not one of his own accord, nor one that seemed good to him alone, nor one opposed to the counsel of the Father, but one that was also in agreement with God.

And truly, someone will say that he is forced and that he repents, and at once asks for something else, not the former thing, and no longer upholds his own, but makes the Father's will stand. Yes; but he does not, in exchange for one thing, take up another that is entirely different.

^A but rather, he embraces the greater and more wonderful thing which is additionally measured out by the Father. For he asks by all means that the cup pass away; "Nevertheless," he says, "not as I will, but as you will." He is indeed in labor that it may pass away in either manner, but it is better that it be according to how the Father wills. For he did not exchange the "not passing away" for the "passing away," but he takes hold of the idea that the passing away should come to pass just as the Father wills. For the power of that which passes away is twofold: either the passing entity is immediately cast away upon touching, or it passes by and goes away—just as runners passing one another—or it takes up residence, spending time and sitting alongside, like a gang of brigands or an army, and then, having been defeated and having received little, departs with nothing done. For if they were to take it—they have not passed by, but have led away with them those whom they captured; but if they were not able to prevail, they pass on, put to shame. For he desired, according to the former type, to come into his hands, and in a way that, swiftly, the cup might most easily and quickly pass from him. But as soon as he spoke, he was immediately strengthened in his humanity by the Father's divinity, and he makes his request more secure: and he no longer wills in this way, but as it pleases the Father, gloriously and steadfastly and from a place of fullness. For this is what John heard him saying, he who recorded the most magnificent and divine of the Savior's words and deeds: "The cup which my Father has given me, shall I not drink it?" And to drink the cup was to fulfill the ministry and the entire economy of the temptation bravely, holding fast to the Father who chose to carry it through and to overcome the terrible things—for that one, through the things he himself willed, leaving these things behind—for it is said that each of the two passes from the other: both the remaining, of the one departing; and the departing, of the one remaining. And Matthew most clearly demonstrated that he asked for the cup to pass, yet he did not ask for this to come to pass as he himself willed, but as the Father willed. We must fit together accordingly the steps through Mark and Luke; for Mark says, "But not what I will, but what you will." ^B And Luke: "But not my will, but yours be done." For he himself was speaking, and he desired to speak quickly and to cease from the passion; yet the Father desired him to fulfill the struggle persistently and enduringly. Therefore, he provided all things that befell him; and as if arrows were striking against iron and unbreakable weapons, or rather as against a solid rock, some were broken and others were deflected. The blows, the spittings, the whips, death, and the height of death; and while all these things were being accomplished, he was silent and endured, as though suffering nothing or as if already dead. But as death was prolonged and was already overwhelming him beyond his strength, he cried out to the Father: "Why have you forsaken me?" And this was, then, consistent with those things he had previously determined. Why has death been joined to me until now, and why do you not yet take the cup away? If I have not already drunk it and consumed it, I am afraid lest, being full of it, I might be swallowed up—which would happen if you were to forsake me. The one would remain filled, while I shall depart emptied. May the baptism already be finished at last, as I have been constrained for a long time, until it is finished. I conjecture this to have been the intent of the Savior in that short utterance; and he spoke the truth, and he was not forsaken, but he immediately drank it as he had asked, and it has passed. And it seems to me that the vinegar offered to him was a symbol of this. For the wine of shame perhaps signified his sharp change and transformation which he accepted: instead of passion, impassibility; and instead of death, immortality; and instead of corruption, incorruption; and instead of being judged, to judge; and instead of being tyrannized, to reign. For the sponge, I think, revealed the mixture which occurred in him from the Holy Spirit throughout his entire being; and the reed signified the royal scepter and the divine law; and the hyssop revealed his life-giving and saving resurrection, through which he also sanctified us. But concerning these things we have spoken sufficiently in Matthew and in John; the things in Mark, God granting, we shall speak of; for now, let us hold to what follows.

Sequens quoque fragmentum, quod satis connectitur cum præcedente de Christo orante in Gethsemani Luc. xxii, 46, post textum : Προσεύχεσθε ἵνα μὴ εἰσέλθητε εἰς πειρασμόν, nonnisi mutilatum et brevius er- tat apud prædictum Gallandium loc. cit. p. 117. En autem integrum, ut ab auctore provenit, in prædicto Val. cod. 1611, f. 292 b (col. 1593).

Dionysius of Alexandria. "Which he himself also prayed, ^D often falling upon his face, and asking through both that he might not enter into temptation: the one, 'If it is possible, let this cup pass,' and the other, 'Not as I will, but as you will.' For he spoke of 'not entering into temptation,' and he asked for this, not that he should not be tempted at all by a circumstance, nor that he should not undergo some hardship in any way—for it is impossible, especially perhaps for every man, to live entirely untasted by any hardship. For, he says, the whole world lies in wickedness; and the greater part of the days of man is toil and pain, as they themselves also say: 'Our life is short and sorrowful.' But it was not even reasonable for him to order us to pray not to fulfill the curse which says: 'Cursed is the ground in your works; in sorrow you shall eat of it all the days of your life,' or 'Dust you are, and to dust you shall return.' Because of which, the divine Scriptures, showing in many ways the pathetic state of life, call it a valley of weeping; and especially for the saints is the world a place of pilgrimage; to whom it is unlawful for him to lie, when he says: 'In the world you will have tribulation,' and similarly through the prophet.

For he says: 'The Lord shall deliver them out of all of them.' Yet by his own word he promises to prevail over tribulations and to share in the victory which he won on our behalf. For after saying, 'In the world you will have tribulation,' he added, 'But take heart, I have overcome the world.' And again he taught us to pray not to fall into temptation, and indeed, 'Bring us not into temptation'; this means, do not allow us to fall into temptation. And that this meant not 'not to be tempted,' but 'to be rescued from the evil one,' he added, 'but deliver us from the evil one.' And perhaps you will ask, what is the difference between being tempted and falling into, or entering into, temptation? For he who is defeated by the evil one—and he will be defeated if he does not struggle, while God defends him—enters into it and is, as it were, led off as a captive under him. But he who has resisted and endured has indeed been tempted, yet he has not entered into, or fallen into, temptation. For Jesus was led up by the Spirit, not to enter into temptation, but to be tempted by the devil. And Abraham did not enter into temptation, nor did God lead him into temptation, but He tempted him—He did not throw him into temptation. Moreover, the Lord Himself tempted the disciples. For the evil one, when he tempts, drags men down into temptations, being a tempter of evils; but God, when he tempts, turns temptations aside, as one who is untempted by evils. For God, he says, is untempted by evils. The devil, by dragging toward destruction, uses force; God, by training, guides toward salvation.

FRAGMENT OF DIONYSIUS OF ALEXANDRIA

DIONYSIUS