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| Others of whom Dionysius gives an Account. PREVIOUS SECTION - NEXT SECTION - HELP
Chapter
XLII.—Others of whom Dionysius gives
an Account.
1. “Many others, in cities and villages, were torn asunder by
the heathen, of whom I will mention one as an illustration. Ischyrion2098
2098 Ischyrion is known to us only from this passage. | was employed as a steward by one of the
rulers. His employer commanded him to sacrifice, and on his refusal
insulted him, and as he remained firm, abused him. And as he still held
out he seized a long staff and thrust it through his bowels2099
2099 ἐντέρων καὶ
σπλ€γχνων | and slew him.
2. “Why need I speak of
the multitude that wandered in the deserts and mountains, and perished
by hunger, and thirst, and cold, and sickness, and robbers, and wild
beasts? Those of them who survived are witnesses of their election and
victory.
3. But I will relate one
occurrence as an example. Chæremon,2100
2100 Of the
bishop Chæremon of Nilus we know only what is told us here. The
city Nilus or Nilopolis was situated on an island in the Nile, in
middle Egypt, some distance south of Memphis. | who
was very old, was bishop of the city called Nilus. He fled with his
wife2101
2101 τῇ συμβί& 251·
ἑαυτοῦ. The
word σύμβιος, which means a “companion” or “partner,”
can signify nothing else than “wife” as used here in the
feminine. | to the Arabian mountain2102
2102 τὸ
᾽Αρ€βιον
ὄρος. The name Arabicus
mons, τὸ
᾽Αρ€βιον
οὖρος, was given by Herodotus to the range of
mountains which separated that part of Arabia lying west of the Arabian
Gulf from the Nile valley (see Smith’s Dict. of Greek and Rom.
Geography). | and did not return. And though the brethren
searched diligently they could not find either them or their
bodies.
4. And many who fled to the same
Arabian mountain were carried into slavery by the barbarian Saracens.
Some of them were ransomed with difficulty and at a large price; others
have not been to the present time. I have related these things, my
brother, not without an object, but that you may understand how many
and great distresses came upon us. Those indeed will understand them
the best who have had the largest experience of them.”
5. A little further on he adds:
“These divine martyrs among us, who now are seated with Christ,
and are sharers in his kingdom, partakers of his judgment and judges
with him, received some of the brethren who had fallen away and become
chargeable with the guilt of sacrificing. When they perceived that
their conversion and repentance were sufficient to be acceptable with
him who by no means desires the death of the sinner, but his
repentance, having proved them they received them back and brought them
together, and met with them and had fellowship with them in prayers and
feasts.2103
2103 εἰσεδέξαντο
καὶ
συνήγαγον
καὶ
συνέστησαν
καὶ
προσευχῶν
αὐτοῖς καὶ
ἑστι€σεων
ἐκοινώνησαν. It will be observed that nothing is said here about
joining with these persons in celebrating the eucharist, or about
admitting them to that service, and hence Valesius is quite right in
distinguishing the kind of communion spoken of here from official
communion in the church, around the Lord’s table. Dionysius does
not imply that these confessors had the power given them to receive the
lapsed back again into the Church, and to dispense the eucharist to
them. That was the prerogative of the bishop, and evidently Dionysius
has no thought of its being otherwise. The communion of which he speaks
was private fellowship merely, and implied a recognition on the part of
these confessors that the persons in question had truly repented of
their sin, and could be recommended for readmission into the Church. As
we see from chap. 44, §2, the recommendation of these persons or
of the people in general was quite necessary, before the bishop would
consent to absolve the fallen person and receive him back again into
the Church. And Dionysius’ words in this passage show that he
felt that the judgment of these confessors in regard to the fitness of
the lapsed for readmission ought to be received with consideration, and
have influence upon the final decision. Dionysius thus shows great
respect to the confessors, but does not accord them the privileges
which they claimed in some places (as we learn from Tertullian’s
de Pudicitia, 22, and from a number of Cyprian’s
Epistles) of themselves absolving the lapsed and readmitting
them to church communion. In this he showed again his agreement with
Cyprian and with the principles finally adopted in the Roman and
Carthaginian churches (cf. e.g. Cyprian’s Epistles, 9 sq.,
al. 15; see also Dittrich, p. 51 sq.). |
6. What counsel then,
brethren, do you
give us concerning such persons? What should we do? Shall we have the
same judgment and rule as theirs, and observe their decision and
charity, and show mercy to those whom they pitied? Or, shall we declare
their decision unrighteous, and set ourselves as judges of their
opinion, and grieve mercy and overturn order?”2104
2104 The
object of the letter is clearly revealed in these sentences (see chap.
41, note 1). | These words Dionysius very properly added
when making mention of those who had been weak in the time of
persecution.E.C.F. INDEX & SEARCH
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