| << | Contents | >> |
Dionysius
Show All Footnotes & Jump to 855
Introductory Note to Dionysius, Bishop of Alexandria.
[845] [I find that it is necessary to say that the “Africans” of Egypt and Carthage were no more negroes than we “Americans” are redmen. The Carthaginians were Canaanites and the Alexandrians Greeks. I have seen Cyprian’s portrait representing him as a Moor.]
[847] At that time presbyter of Xystus, and afterwards his successor. He teaches that Novatian is deservedly to be opposed on account of his schism, on account of his impious doctrine, on account of the repetition of baptism to those who came to him.
[848] Of a man who sought to be introduced to the Church by baptism, although he said that he had received baptism, with other words and matters among the heretics.
[849] [Vol. v. See a reference to Cyril’s Catechetical Lectures.]
Epistle X.—Against Bishop Germanus.
[850] Eusebius, Hist. Eccles., vi. 40, vii. 11.
[851] οὑδεμίαν ἐπ᾽ ἐμαυτοῦ βαλλόμενος. In Codex Fuk. and in the Chronicon of Syncellus it is ἐπ᾽ ἐμαυτῷ. In Codices Maz. and Med. it is ἐπ᾽ ἐμαυτόν. Herodotus employs the phrase in the genitive form—βαλλόμενος ἐφ᾽ ἑαυτοῦ πέπρηχε, i.e., seipsum in consilium adhibens, sua sponte et proprio motu fecit.
[852] ἁλλὰ καὶ πρότερον. Christophorsonus and others join the πρότερον, with the διωγμοῦ, making it mean, “before the persecution.” This is contrary to pure Greek idiom, and is also inconsistent with what follows; for by the αὐτῆς ὥρας is meant the very hour at which the edict was decreed, διωγμός here having much the sense of “edict for the persecution.”—Vales.
[853] There was a body of men called frumentarii milites, employed under the emperors as secret spies, and sent through the provinces to look after accused persons, and collect floating rumors. They were abolished at length by Constantine, as Aurelius Victor writes. They were subordinate to the judges or governors of the provinces. Thus this Frumentarius mentioned here by Dionysius was deputed in obedience to Sabinus, the præfectus Augustalis.—Vales.
[854] οῖ παῖδες. Musculus and Christophorsonus make it “children.” Valesius prefers “domestics.”
[855] ἀπήντετό τις τῶν χωριτῶν. In Codices Maz., Med., Fuk., and Savil., ἀπήντα is written; in Georgius Syncellus it is ἀπηντᾶτο.
[856] χωριτῶν rendered indigenarum by Christophorsonus, and incolarum, “inhabitants,” by the interpreter of Syncellus; but it means rather “rustics.” Thus in the Greek Councils the τῶν χωρῶν πρεσβύτεροι, presbyteri pagorum, are named. Instead of χωριτῶν, Codices Maz., Med., and Fuk. read χωρικῶν; for thus the Alexandrians named the country people, as we see in the tractate of Sophronius against Dioscorus, and the Chronicon of Theophanes, p. 139.
[857] ἀστρώτων σκιμπόδων.
[858] φοράδην ἐξήγαγον. The φοράδην may mean, as Valesius puts it, in sella, “on a stool or litter.”
[859] Tobit xii. 7.
[860] τὸ τελευταῖον ἐπι τὸ πρῶτον ἀνατρέχοντι, i.e., to begin by interdicting him from holding Christian assemblies, while the great question was whether he was a Christian at all, would have been to place first what was last in order and consequence.
[862] ὑπεμνηματίσθη.
[863] ἀγράφως.
[864] Germanus had accused Dionysius of neglecting to hold the assemblies of the brethren before the persecutions broke out, and of rather providing for his own safety by flight. For when persecution burst on them, the bishops were wont first to convene the people, in order to exhort them to hold fast the faith of Christ; there infants and catechumens were baptized, to provide against their departing this life without baptism, and the Eucharist was given to the faithful.—Vales.
[865] αἰσθητῆς μετὰ τοῦ Κυρίου συναγωγς.
Search Comments
This page has been visited 0057 times.
| << | Contents | >> |
10 per page