Книга 7

Decius reigned for less than two years in 1590. Immediately, as soon as he and his sons were slaughtered in 1591, he was succeeded by Gall in 1592. Origen died at the same time, not having reached the age of seventy in one year 1593. Dionysius, in his letter to Hermammon, says this about Galla: “Gal, not understanding Decius’s guilt and not having thought in advance about what destroyed him, tripped over the same stone 1594 lying before his eyes. His reign was prosperous, everything went according to his wishes, but he expelled the holy men 1595, representatives before God for his peace and health. Together with them, he also banished prayers for himself.” In Rome, the successor of Cornelius, who had almost completed the third year of his bishopric in 1596, was Lucius in 1597, who carried out his ministry for less than eight months in 1598; dying, he gave it to Stephen 1599. To him Dionysius wrote his first letter of baptism; At that time, an important question was raised: should people returning from any heresy to the Church be cleansed by the “bath of water” 1600? According to a strong custom from ancient times, hands were only laid on such people in prayer. Cyprian, the shepherd of the Carthage diocese, was the first of the people of that time to decide that it should be accepted only by first clearing the “bath of water” from errors 1601. Stefan, who believed that nothing new should be introduced that would violate a custom that had been strengthened since ancient times, became indignant in 1602. Dionysius wrote to him many times on this matter and finally reported that the persecution had subsided and the Churches, which had everywhere turned away from Novatus's innovations, had found peace among themselves in 1603. He writes like this: 1. “Know now, brother, that all the eastern and even more distant Churches, previously divided, are now united; their leaders, all and everywhere, unanimously and unspeakably rejoice at the unexpected peace that has come: Demetrius in Antioch, Theoctistus in Caesarea, Mazaban in Elia 1604, Marinus in Tire (Alexander died in 1605); Heliodorus, who became bishop of Laodicea after the death of Philimidros. Helen - in Tarsus, all the Churches in Cilicia 1606, Firmilian and all of Cappadocia. I named only the most famous bishops so that the letter would not be too long and boring. 2. Both entire Syria 1607 and Arabia, to which you came to the aid in all cases, Mesopotamia, Pontus, Bithynia - in a word, everyone everywhere glorifies God, rejoicing in unanimity and brotherly love.” Stephen's successor, who served for two years in 1608, was Xystus in 1609. Dionysius sent him a second letter about baptism, setting out in it the opinions and decisions of Stephen and the rest of the bishops. This is what he says about Stefan. 4. “He wrote earlier regarding Helen, Firmilian and all the bishops of Cilicia, Cappadocia and certainly Galatia and all adjacent regions that he would not be in communion with them for the same reason, because, according to him, they rebaptize heretics. 5. Look how important this matter is. At very large episcopal councils in 1610, as I know, a resolution was actually adopted: all former heretics should first be denounced, and then washed and cleansed from the dirt of the old unclean leaven of 1611.” “To our beloved co-presbyters, Dionysius and Philemon, who previously agreed with Stephen and wrote to me on this matter, I answered first briefly, and now in detail.” That's regarding this issue. In the same letter he writes about heretics, followers of Sabellius 1612; they gained influence during his time. Here's what he says: “Concerning the teaching that has now appeared in Ptolemais in Pentapolis 1613, impious, filled with blasphemy against God the Father Almighty and our Lord Jesus Christ, complete unbelief in the Only Begotten Son of God, born before all creation 1614, the Words of the Incarnate and misunderstanding of the Holy Spirit, I have information coming from two sides: official documents and conversations with brothers. I wrote about him, as best I could, with God’s help, a teaching message, a copy of which I sent you.” 1. In the third letter about baptism, which the same Dionysius wrote to Philemon, a presbyter in Rome, he reported the following: “I became acquainted with the writings of heretics and their traditions; For some short time I desecrated my soul with their most vile thoughts, but I received benefit: I felt even greater disgust for them and refuted them with my own mind. 2. One of the brother presbyters held me back: he was afraid that, wallowing in their vile quagmire, I would defile my soul. He was, as I understood, right; but I was strengthened by a vision sent from God; 3. the word addressed to me clearly commanded: “Read everything you can get your hands on: you are able to discuss and correct everything - this is the reason why you immediately turned to faith.” I accepted this vision as being in agreement with the apostolic word addressed to stronger people: “Be prudent money changers” 1615. 4. Then speaking about all heresies in general, he adds: “I received this rule and this model from our blessed Pope Herakles in 1616: he expelled from the Church former heretics who had separated from the Church, and even more so those people who did not separate from it, seemed to be with it, but were convicted of visiting false teachers. He did not accept them back, despite their requests, until they publicly stated everything that they had heard from the opponents of the Church. Then he accepted them into fellowship and did not demand that they be baptized a second time, for they had previously received the holy Sacrament from him.” 5. Then, after a long discussion on this subject, he concludes: “This I know: not now and not only in Africa was this custom introduced, but long ago, under the bishops, our predecessors, in the most populous Churches and at the Councils of the brothers in Iconium 1617 and Sinnad 1618, and in other places it was so established. I do not dare to pervert their decrees and plunge them into disputes and competitions: “Do not violate among your neighbor what was established by your fathers” 1619. 6. The fourth of his letters about baptism was written to Dionysius in Rome in 1620, who was then awarded the priesthood and soon received episcopal supervision over the Christians there in 1621. This letter testifies that Dionysius of Alexandria spoke of him as a reasonable and amazing person. By the way, he remembers Novata 1622 and writes to him about him like this: “We have reason to hate Novatian: he split the Church and led some brothers into impiety and blasphemy, introduced the most ungodly teaching, slanderously declaring our most merciful Lord Jesus Christ merciless. And besides, he rejected holy Baptism; discarded the confession that preceded it, pronounced with faith, and completely cast out the Holy Spirit from those who recognized it, if there was any hope that He would dwell in them or return to them.” 1. And the fifth letter was written by him to the Bishop of Rome, Xistus; He speaks a lot in it against heretics and talks about such an incident that happened to him: “I, brother, really need advice and ask your opinion. Something happened here that I am afraid that I might make a mistake. 2. In the company of the brothers there was a man who was considered an old Christian; he was among the brothers before my initiation and, I think, even before the installation of blessed Herakles. Somehow he found himself next to those ready to be baptized, listened to their questions and their answers, came up to me, sobbing and mourning himself, fell at my feet and swore that the baptism he received from heretics was completely different, that it had nothing in common with real Baptism, for it was full of wickedness and blasphemy. 3. He said that his whole soul was permeated with sorrow, that he did not dare to raise his eyes to God, for he began with blasphemous words and rituals; therefore, he asked to cleanse him with the purest purification, to accept him and introduce him to grace. 4. I did not dare to do this, telling him that many years of communication with the Church were enough for this: he was present at the Eucharist, together with everyone he said “Amen”, approached the altar, extended his hands to receive the Holy Bread, received it, and for a long time partook of the Body and Blood of our Lord. I don't dare start over. I told him to be encouraged and approach the Holy Place with firm faith and good hope. 5. He cried incessantly, trembling all over, approached the throne and, despite the invitation, had difficulty attending the service.” 6. In addition to those mentioned above, they say he also has a letter of baptism, written on behalf of the diocese of Xistu, which he governs, and the Roman Church. In it, he discusses this issue at length, providing detailed evidence. There is, they say, another letter about Lucian to Dionysius in Rome. 1623 is enough about these letters. 1. Gall and his entourage disappeared in 1624 in 1625, not remaining in power for two full years in 1626. Valerian took power in 1627 together with his son Gallienus in 1629. 2. What Dionysius tells about this can be learned from his letter to Hermammon. He writes like this: “A similar thing was revealed to John: “And a mouth was given to him speaking arrogantly and blasphemously, and power was given to him for forty-two months” 1630. 3. Valerian’s two appearances are amazing, especially if you think about how everything went in the beginning in 1631, how meek he was and disposed towards the people of God. None of the emperors was so merciful and benevolent to us; even those who were said to have openly become Christians 1632 did not receive us with such obvious friendliness and love as he did at the beginning of his reign. His whole house was full of pious people; it was the Church of God. 4. But his teacher, the head of the Egyptian magicians of 1633, gradually convinced him to get rid of them. He advised him to execute pure and pious men and drive out, as enemies, those who were an obstacle to his vile, disgusting spells (after all, there were people who could, with just their presence and glance, even with just a sigh and the sound of their voice, destroy all the machinations of the destroying demons). He invited him to perform unclean initiations, criminal witchcraft rituals, divine services displeasing to God, convinced him to destroy unfortunate children, sacrifice the babies of unfortunate parents, examine the entrails of newborns, cut and tear apart the creations of God, as if for the sake of his own happiness.” “Macrian, in the hope of royal power, presented (to the demons) generous gifts. Previously, he was called the one in charge of the imperial treasury, but he had neither knowledge nor thoughts about the general. He fell under the prophetic curse: “Woe to those who prophesy from their hearts and do not see the common good” 1634. 6. He had no concept of Providence, which takes care of everyone, and was not afraid of the judgment of the One who is first of all, in everything and above everything. That is why he became an enemy of the universal Church, alienated from God’s mercy; he drove his own salvation as far away from himself as possible, thus justifying his name” 1635. 7. Further, by the way, he says: “Valerian, driven to this by this man, began to mock people in his arrogance; as Isaiah says, “they have chosen the abominable ways for themselves, which their souls desired, and I will choose reproach against them and repay them for their sins” 1636. 8. Macrianus strongly desired royal power, although he was not at all worthy of it; he could not put on the royal attire, being a cripple 1637, and nominated his two sons 1638, who took over their father’s sins. God’s prophecy clearly came true on them: “I will take away the sins of the fathers from the children to the third and fourth generation of those who hate Me” 1639. 9 . He transferred his own evil and unfulfilled desires onto the heads of his sons and imprinted on them his depravity and hatred of God.” This is what Dionysius wrote about Valerian. 1. He tells about what he, along with others, endured for his faith in the Creator Almighty during the persecution of 1640, which raged under this emperor, turning to Herman, one of the contemporary bishops, who tried to dishonor him in 1641, in these words: 2. “I am really afraid of falling into complete madness and stupidity, being forced to talk about God’s wondrous looking at us. But since “it is good to keep the Tsar’s secret and gloriously to reveal the works of God” 1642, I will yield to Herman’s violence. 3. I did not come to Emilian 1643 alone; I was accompanied by my co-presbyter Maxim 1644 and deacons Favst, Eusebius 1645, Cherimon 1646; One of the Roman brothers who were here in 1647 also came with us. 4. Emilian did not address me with the preliminary “Don’t hold meetings” 1648, considered it unnecessary and rushed straight to the final, main goal. He was not talking about not organizing meetings, but about not being Christians ourselves. He ordered me to stop being them and believed that if I changed my mind, then others would follow me. 5. I answered briefly and to the point: “You should obey God more than people” 1649, - and right in front of him I testified: “I honor the One Existing God and no one else, I will not change my thoughts and will not cease to be a Christian.” After this, he ordered us to go to some village near the desert called Kefro. 6. Listen, however, to the words of both, as they were written: “When Dionysius, Faustus, Maximus, Marcellus and Herimon were brought in, Aemilian, acting as governor, said: “I spoke with you verbally about the philanthropy of our rulers towards you; 7. they give you the opportunity to be saved: turn to what is in accordance with nature, and honor the gods who preserve their kingdom; forget the gods who are contrary to nature. What do you say to this? I expect that you will not respond with ingratitude to their philanthropy: after all, they turn you to something better.” 8. Dionysius replied: “Not all gods are respected by everyone: everyone honors the one whom he recognizes as a god. We honor the One God, the Creator of everything, who entrusted the kingdom to the most God-loving Augustus Valerian and Gallienus, we worship Him and constantly pray that their kingdom may remain serene.” 9 . Aemilian, acting as ruler, said to them: “Who prevents you from honoring Him, if it is God, along with the natural gods? You are ordered to honor the gods, and precisely those whom everyone knows.” Dionysius replied: “We honor no one else.” 10. Aemilian, acting as governor, told them: “I see that you are ungrateful and insensitive to the mercy of our Augusti. Therefore, you will not remain in this city, but will be sent to the Libyan regions, to a place called Kefro: I chose this place by order of our Augusti. In no way will you or others be allowed to hold meetings or enter the so-called “resting places” 1650. 11. If anyone is not in the place that I have appointed for him, or if he is caught in any meeting, then he will bring trouble upon himself, and there will be no lack of proper supervision. Go where you are told." I felt sick, but he didn’t let me catch my breath and didn’t let me linger a single day. What leisure could I have to call meetings?” 1651. By the way, he says the following: 12. “By the grace of God, I also participated in the public meeting. With great zeal, I united those in the city, as if I were personally with them: “while absent in body, I was present in spirit” 1652. In Kefro a large Church gathered around us: there were brothers here who followed us from the city of 1653, there were those who came from Egypt. 13. And there “The Lord opened the door of the word for us” 1654. At first they persecuted us and threw stones at us, but then many pagans abandoned idols and turned to God. Then for the first time the word was sown there: they had not heard it before. 14. And as if it was only for this purpose that the Lord brought us to them: when we had completed this service, the Lord brought us out again. Aemilian wanted to transport us, apparently, to more severe places, to the most remote ones in Libya: he ordered us to come from everywhere to Mareotis, assigned a village to everyone here, and placed us along the road so that he could capture us first. He clearly arranged everything and prepared it so that when he wanted, he could easily pick everyone up. 15. When I received the order to go to Kefro, I did not even know where this place might be, and it is unlikely that I had heard its name before, but still I went calmly and fearlessly; when the order was announced to me to move to the borders of Collufia in 1655, those who were with me know what state I was in (here I will be my own accuser). 16. At first I was upset and very irritated: these places became familiar and familiar to us; in the same area, they said, there are no brothers or decent people, travelers are bothering them, robbers are attacking. 17. There was, however, something to console ourselves with; the brothers reminded me that from there it is closer to the city of 1656. In Kefro we had frequent relations with the brothers from Egypt, so that we could organize wider meetings, and from there the city is close, and I will still rejoice, seeing truly beloved, close and dear people. They will come and stay with me, and we will have partial meetings 1657 like in suburban places. And so it happened.” 18. By the way, he writes what happened: “Herman boasts of repeated confessions and talks a lot about his disasters. Can he list how many times we were summoned to court, our estate was taken into the treasury, we were declared outlaws, our property was sold at auction, we were deprived of honorary titles? Can he tell us about our disdain for worldly glory, our contempt for praise and blame from rulers and senators, about the steadfast patience with which we endure threats, hostile cries, dangers, persecutions, wanderings, sorrows, all kinds of oppression, such as those that befell me under Decius and Sabina and continue to this day under Aemilian? 19. Where was Herman then? What did they say about him? Because of Herman, I found myself in a stupid situation, which is why I refuse to talk in detail about what happened: the brothers know about it.” 20. In a letter to Dometius and Didymus, he again recalls the persecution that happened: “There are many of ours, and they are unknown to you - there is no need to list them by name. Just know that men and women, young men and old men, girls and old women, warriors and civil ranks - people of all classes and all ages won the fight against whips, fire and iron and received the crown. 21. For some, even a very long time is not enough to appear pleasing to the Lord. This, apparently, is the case with me to this day, which is why He gave me a respite until a convenient hour known to Him: “I listened to you at the favorable hour and on the day of salvation I helped you” 1658. 22. Since you ask and want us to tell you how we live, then you at least heard how we - me, Gaius, Faustus, Peter and Paul - were led in chains by the centurion, the officers and the soldiers and servants who were with us, how some people from Mareotis approached and, against our will (we did not want to go with them), they dragged us by force - they kidnapped us 1659. 23. And now we are alone; I, Gaius and Peter, far from the brothers, are imprisoned in a deserted and gloomy place in Libya, three days’ journey from Paretonium 1660.” “The presbyters hid in the city, secretly visiting the brothers: Maximus, Dioscorus, Demetrius and Lucius. Favstin and Aquila, better known in the world, wander around Egypt. Those who died of illness in 1661 were survived by deacons Favst, Eusebius, and Herimon. From the very beginning, the Lord sent strength to Eusebius and prepared him to courageously serve the confessors 1662 who were in prison, and to bury - with danger to himself - the bodies of perfect and blessed martyrs. 25. Until now, the ruler does not cease, as I have already said, to condemn those brought to him to a cruel death: some are tormented by torture, others fade away in chains and prisons. No one has been ordered to visit them, and he is carefully watching to see if anyone appears. And yet the Lord provides respite to the sufferers through brothers who are persistent and diligent.” 26. This is what Dionysius writes. It should be noted that Eusebius, whom he calls a deacon, soon became a bishop in Syrian Laodicea; Maximus, of whom he says that he was then a presbyter, succeeded Dionysius in the ministry of the Alexandrian brothers; Favst, who was then glorified with him for his confession, survived until the current persecution of 1663; a very old man, fed up with the days of 1664, in our time he ended his life with martyrdom: his head was cut off. This is what happened to Dionysius in those days. During this Valerian persecution, three people in Caesarea Palestine became famous for their confession of Christ and were adorned with divine martyrdom - they became food for beasts: one of them was called Priscus, the other was Malchus, the name of the third was Alexander 1665. They, they say, lived in the village and at first they themselves accused themselves of negligence and laziness: now is just the time when rewards are given to those who are flaming with heavenly love, but they neglect them and do not strive to admire the crown of martyrdom. Having discussed everything in this way, they went to Caesarea, went together to the judge and accepted the above-mentioned death. Besides them, during the same persecution and in the same city, some woman, they say, entered into the same struggle. There is a rumor that she belonged to Marcion's heresy. Soon Valerian was enslaved by the barbarians in 1666; his son, having become the only ruler in 1667, used his power more prudently: he immediately, with his instructions, stopped the persecution and ordered the leaders of the faith to freely perform their usual duties. Its rescript is composed as follows: “Autocrat, Caesar Publius Licinius Gallienus, pious, happy, Augustus - to Dionysius, Pinna, Demetrius 1668 and other bishops. I ordered the generosity of my benefits to be extended to the whole world: let all 1669 be removed from your places of worship, so that you can act according to my rescript without being bothered by anyone. All this, to the extent possible, can be done by you, and my consent to this has long been given. Therefore, Aurelius Cyrenius, the supreme procurator, will force my order to be respected.” May it be placed here for greater clarity, translated from the Latin language. They also convey another order from this emperor, addressed to other bishops and allowing the so-called “resting places” to be returned. At this time, the Roman Church was still ruled by Xystus; Antioch, after Fabius, - Dimitrian, in Caesarea Cappadocia Firmilian ruled, in the Pontic Churches - Gregory and his brother Athenodorus, disciples of Origen. In Caesarea Palestine, after the death of Theoctistus, Domnus received the bishopric; upon his death, which soon followed, his successor was Theoteknos, our contemporary; he was also from the School of Origen. In Jerusalem, after the repose of Mazaban, the episcopal see was given to Hymenaeus 1670, glorious for many years, our contemporary. 1. During the time of these bishops, when peace came to the Churches everywhere, Marinus was beheaded in Caesarea Palestine for his testimony about Christ; he belonged to the military nobility, was well-born and rich, and was executed for this reason. 2. Among the Romans, the vine is considered a badge of honor, and those who receive it are said to become centurions. One centurion seat was vacant, and in order of promotion through the ranks, Marin was appointed to this place. He was about to accept this distinction when a man came to court and declared that, according to the old laws, Marin could not be awarded this title: he was a Christian and did not make sacrifices to emperors. The place of centurion belongs to him, the prosecutor. 3. The judge (he was Achaeus), excited by what had happened, first asked Marin what faith he was; seeing that he was firm in his confession, he gave him three hours to think. 4. When Marinus left the court, Theoteknos, the local bishop, approached him and engaged him in conversation; taking him by the hand, he led him into the church and placed him next to him at the altar; Throwing back the hem of his cloak, he pointed to the sword hanging at his side, at the same time handed him the Divine Gospel and invited him to choose what he liked. Marin, without hesitation, extended his right hand and took the Divine Scripture. “Hold on, hold on to God,” exclaimed Theoteknos, “get what you chose and, strengthened by Him 1671, go in peace.” 5. When Marin left the church, the herald was already loudly summoning him to trial, for the appointed time had expired. Appearing before the judge, he showed even greater zeal for faith; he was immediately led, in whatever clothes he was wearing, to death and executed in 1672. The memory of Astyria 1673 is also kept there: they remember his boldness, pleasing to God. A Roman senator, a favorite of the emperors, known to everyone for his nobility and wealth, he was once present at the death of a martyr. He put the body on his back (and was in sparkling expensive clothes), clothed it in an expensive cover and buried it in the appropriate tomb. People who remember him and have lived to this day tell a lot about him; By the way, they talk about such a miracle. Near Caesarea Philippi 1674, which the Phoenicians call Paneada, they show springs at the foot of Mount Paneion, where the Jordan originates; On some holiday, a sacrificial animal is thrown into these waters, and the demon makes it invisible with his power. Those present proclaim this an amazing miracle. Somehow Astyrius happened to be a witness to everything that was happening; Seeing how shocked the entire crowd was, he took pity on their delusion: raising his eyes to heaven, he began through Christ to beg the Almighty to expose the seducing demon and stop this deception. It is said that while he was praying, the victim floated to the top; the miracle disappeared, and nothing outlandish happened in this place anymore. 1. Since I remembered this city, I consider it wrong to skip a story that our descendants should remember. They said that the bleeding woman, about whom we know from the Holy Gospel 1675, that she found healing from her illness from the Savior, was from there 1676; her house is shown in the city; To this day there is a wondrous monument to the benefit shown to her by the Savior. 2. On a high stone at the door of her house stands a bronze statue of a woman. The kneeling woman stretches her hands forward as if pleading; Opposite her is the figure of a standing man cast from the same material, beautifully wrapped in a cloak and extending his hand to a woman. At his feet, on the very pedestal, some unknown herb grows, reaching to the hem of the bronze cloak: this is a healing cure for all diseases. 3. This statue was said to depict Jesus 1677; she has survived to this day; I, being in this city, saw it with my own eyes. 4. It is not surprising that in the old days the pagans, blessed by our Savior, did this. I told you that images of Paul, Peter and Christ Himself, painted on boards, have been preserved. Naturally, the ancients were accustomed, especially without thinking, according to pagan custom, to honor their saviors in this way. The chair of James, who was the first to receive the bishopric in the Church of Jerusalem from the Savior and the Apostles and is invariably called in the Holy Scriptures the brother of the Lord in 1678, has survived to this day. The local brothers protect him from generation to generation, showing everyone with their own eyes what respect our contemporaries hold for the holy men for their love of God. Dionysius, in addition to the indicated letters, also composed the so-called “Easter” letters of 1679, which have survived to us; he speaks in sublime words about the Easter holiday. He sent one of them to Flavius ​​1680, the other to Dometius and Didymus, in which he establishes a rule for eight years and says that Easter should be celebrated only after the spring equinox. In addition, he also wrote a letter to his co-presbyters in Alexandria, as well as letters to various persons during the persecution. 1. Peaceful times had not yet arrived when he returned to Alexandria, which was again in the grip of war and the uprising of 1681; He could not control his entire city flock, because it was divided into two parties. And so, on the very holiday of Easter, being in Alexandria itself, as if from abroad, he communicates with the Alexandrians in writing. 2. Then he wrote to Hierax, the bishop of the Egyptians, another Easter letter, in which he talks about the uprising of the Alexandrians that took place under him: “Is it surprising that it is difficult for me to communicate in writing with people living far away, when it has become impossible to talk to myself and consult with my own soul? 3. I need to write paper for my own womb, for the brothers who live together and are of one mind with me, for members of the same Church. And it is probably impossible to forward these letters. It is not only easier to cross the border, but it is easier to go through the whole land from east to west than to come from Alexandria to Alexandria. 4. The desert through which two generations of Israel wandered in 1682 was vast and roadless, but the middle street of the city was more boundless and impassable. The sea parted before the Israelis and formed walls, forming a passage for chariots, and the Egyptians were swallowed up in 1683; its likeness became quiet, undisturbed harbors, often reminiscent of the Red Sea in 1684 from the murders taking place there. 5. The river crossing the city sometimes seems drier than the waterless, parched desert 1685, in which wandering Israel was so thirsty that Moses cried out to God, and He, the One who works miracles 1686, sent them streams of water from a steep rock 1687. 6. Sometimes this river is so deep that it floods all the surrounding areas, roads and fields and threatens with the flood that happened under Noah in 1688. It flows always defiled by the blood of the slain and the death of the drowned - so Moses turned the water for Pharaoh into fetid blood. 7. What kind of water is there to purify the water with which everything is purified? Will the vast ocean, immeasurable for people, be able to cover this bitter sea with its tide and then dry it up? Could the great river flowing from Eden and with its four branches 1689 flow into the single stream of Gion 1690, wash away this filth? Will the air, polluted with bad fumes rising from everywhere, become clean? Steam from the earth, winds from the sea, air from rivers, fog over the harbors - everything breathes a stench, as if dew is the ichor of corpses decomposing into their component parts. 9 . And they are still surprised and perplexed, where does the incessant infection of 1691 come from, where do serious illnesses come from, where do the most varied deformities come from, where does this diverse and high mortality rate come from! Why did the huge city previously have more so-called “green old men” 1692 whom it fed than there are now of the entire population, from small children to very old men? There were so many people from forty to seventy years old that their number cannot be compared with the number of people from fourteen to eighteen years old, included in special lists and living on state allowances. The young seem to have aged a long time ago. 10. No one trembles, seeing how the human race on earth is decreasing and weakening, how its complete disappearance is getting closer and closer.” 1. The war was replaced by a plague, and since Easter was approaching, Dionysius again talks in writing with his brothers and speaks about the suffering from this disaster: 2. “To other people the present time will not seem suitable for a holiday, and it will not be suitable either for this holiday of ours or for any other - and not only for people in sorrow, but also for those who, it would seem, are filled with rejoicing. Now there is funeral lament everywhere, everyone is grieving; the city is filled with cries for the dead and dying every day. 3. As it was written about the firstborn of the Egyptians in 1693, so it is now: “and there was a great cry, for there is no house where there is not a dead man” 1694 - good, if not more than one. And before this disaster, a lot of terrible things happened. 4. At first we were expelled, but we, alone, persecuted by everyone, always under the threat of death, and then celebrated this holiday. The place where someone suffered: a village, a desert, a ship, a hotel, a prison, became for us the abode of celebration; he was most radiant for the deceased martyrs, participants in the heavenly feast. 5. Then came war and famine; We suffered them along with the pagans, but we also endured their bullying and did not remain indifferent to their behavior with each other and to their suffering; we rejoiced in the peace of Christ, which He gave to us alone. 6. After a short respite, this disease fell upon us - for them the most terrible of all terrible things, the most cruel of all troubles and, as their own writer says in 1695, an exceptional event that no one could have expected. For us it was not like that; as in other cases, the Lord tested and tempered us. The disease did not bypass us either, but it affected more pagans.” 7. Then he says this: “Very many of our brothers, out of an abundance of mercy and brotherly love, without sparing themselves, supported each other, fearlessly visited the sick, served them without fail, caring for them for the sake of Christ, joyfully died together; Filled with the suffering of others, they became infected from their neighbors and willingly took upon themselves their suffering. Many, while caring for the sick and strengthening others, died themselves, accepting death in their place. The popular saying, which seemed to be only an expression of benevolence, was put into practice by them: they were really people who passed away from life as if they were trash in front of others. 8. This is how the best of the brothers passed away: priests, deacons, laymen; they were showered with praise, for such a death, possible only through great piety and strong faith, was considered equal to martyrdom. 9 . They accepted the bodies of the saints with outstretched arms and pressed them to their chests, wiping their eyes and closing their mouths, carried them on their shoulders and could not tear themselves away from them, hugging them; Having washed, they were wrapped in beautiful covers, and soon they were given the same care: the survivors always followed those who died before them. 10. The pagans behaved completely differently: those who fell ill were kicked out of the house, abandoned those closest to them, threw them out into the street half-dead, left corpses without burial - they were afraid of death, which, despite all the tricks, was not easy to avoid.” 11. After this letter, when everything calmed down in the city, he also wrote an Easter letter to his brothers in Egypt and wrote again after. They say that he has letters “On the Sabbath” and “On the Exercise.” 12. Communicating in writing with Hermammon and the Egyptian brothers, he talks a lot about the wickedness of Decius and his successors in 1696, and recalls the peace under Gallienus. 1. It is best to listen to his following words: “This man 1697, having betrayed one of his emperors 1698 and went to war against another 1699, was soon completely exterminated along with his entire family. Gallienus was accepted by everyone and proclaimed emperor, being both old and new emperor 1700; he was before them and remained after them, 2. according to what the prophet Isaiah said: “Behold, what was in the beginning has come and now seems new” 1701. Just as a cloud, running into the rays of the sun, covers the sun for a short time and takes its place, then leaves and dissipates, and the sun appears again, having risen even earlier, so Macrian, who moved forward and extended his hand to the imperial power of Gallienus, is no more, for he was nothing; Gallienus is what he was. 3. The kingdom, as if having shaken off old age and cleansed itself of former evil, is blooming in full force, visible and audible from afar, penetrating everywhere” 1702. 4. Then he determines the time when he wrote this: “It occurred to me again to review the days of the reigns. I see that the most wicked emperors, no matter how famous they were, soon became inglorious; this same pious, God-loving emperor survived his seventh birthday; Now the ninth year is ending, 1703, in which we will celebrate the holiday" 1704. 1. In addition to all this, Dionysius compiled two books “On Promises”, directed against Nepos 1705, the Egyptian bishop, who taught that the promises to the saints in the Holy Scriptures should be interpreted rather in a Jewish way, and argued that a certain millennium of bodily pleasures would come for people on earth. 2. Thinking to substantiate his own thoughts with the Revelation of John, he wrote the book “Refutation of Lovers of Allegories.” 3. Dionysius rebels against her in his books “On Promises” 1706. In the 1st book he expresses his opinion about this teaching, and in the 2nd he discusses the Revelation of John. Having first mentioned Nepos, he writes about him as follows: 4. “They [the disciples of Nepos] refer to the works of Nepos and very much insist on his seemingly irrefutable evidence that there will be a Kingdom of Christ on earth, but in many other ways I accept Nepos and love him for his faith, hard work, diligent study of the Scriptures and the composition of many spiritual songs, which still bring joy to the brothers. I have great respect for this man, especially since he has already passed away. More expensive, however, and most respected is the truth of 1707. Nepos should be praised and fully agreed with him when he is right, but unhealthy thoughts in his writings should also be addressed and corrected. 5. If he had verbally expressed his teaching to his interlocutor, this verbal communication would have been enough: the questions and answers would have convinced the enemy and forced him to agree. The written work, in the opinion of some, acts stronger and more convincing, and since there are teachers who do not value the Law and the Prophets, do not think to follow the Gospel, devalue the Apostolic Epistles, and proclaim the teaching set forth in the book of Nepos to be a great and hidden sacrament and forbid our brothers, who are simpler, to ascend in thought to the great - there is no need to think about the glorious and truly Divine the appearance of our Lord, nor about our resurrection from the dead, nor about the union and our likeness to Him - and they convince them to count on small, perishable things in the Kingdom of God, then we should talk to brother Nepos, as if he were here, in front of us.” 6. By the way, he adds: “I was in the Arsinoe district in 1708. There, as you know, this teaching has long since gained strength: entire Churches have broken away and fallen away. I convened the priests, local teachers of the village brothers, and in the presence of the brothers who wished to come, I proposed to publicly dissect this work. 7. The book was delivered to me in the belief that it was a weapon and an invincible wall; I sat with them for three days in a row from sunrise to sunset and tried to make a judgment about this scripture. 8. I could not get enough of seeing in the brothers a sense of proportion, love of truth, understanding and rationality. I calmly asked questions in order, was perplexed or agreed, without emphasizing anything, in every possible way refraining from grumpy criticism of what was once accepted, even if it seemed incorrect; I did not shy away from objections, but tried, as far as possible, to master the proposed material and become the master here; I was not ashamed, at the request of reason, to change my thoughts and agree, but in good faith, without pretending, in the simplicity of my heart directed towards God, I accepted the instructions and arguments of the Holy Scriptures. 9 . In the end, the head and interpreter of this teaching, named Korakion, publicly agreed with me in front of all the brothers and testified to me that henceforth he would not adhere to this teaching, argue and remember about it, or teach it, for he was completely defeated by the arguments of the other side. As for the rest of the brothers, they rejoiced at this interview and the general peace and harmony.” 1. Further, immediately after this, Dionysius says the following about the Revelation of John: “There were people before us who completely rejected this book; reviewing chapter after chapter, pointing out its incomprehensibility and incoherence, they declared it fraudulent. 2. They say that it does not belong to John, that under a thick layer of ignorance there is no revelation here, that the author of this book was not only not an apostle, but did not belong to the saints or members of the Church at all, and that in it Corinth, the founder of the heresy named after him, wanted to ennoble his inventions with a name worthy of trust. 3. Here is the teaching he preached: the Kingdom of Christ will be on earth, and there will be everything that he himself, a very sensual, very carnal man, strived for and dreamed about: the belly and animal impulses will be completely satisfied with food, drink, marriages, as well as with what he hoped to ennoble this with - festivals and sacrifices. 4. I would not dare to reject this book: many brothers are carried away by it; I believe that it surpasses my understanding, and I assume that each of its objects contains a mysterious and wondrous meaning. I don’t understand it, but I think that these words have a deeper meaning. 5. I do not measure it according to my own understanding and do not judge it, but, relying more on faith, I think that there are thoughts here that are inaccessible to me in their height; I do not reject what I cannot grasp with my mind, but I am surprised all the more because I did not see it.” 6. Then Dionysius, having examined the entire Revelation and pointed out that it is impossible to understand it in the literal sense, says: “Having completed his, so to speak, prophecy, the prophet declares blessed those who keep this prophecy and remember himself: “Blessed is he who keeps the prophetic words of this book; I, John, saw and heard this" 1709. 7. That he is called John and that this book was written by John, I do not argue, just as I do not argue that he is a holy man and inspired by God, but it is difficult for me to agree that he is an apostle, the son of Zebedee and the brother of James, who wrote the Gospel of John and the Catholic Epistle. 8. I am led to this conclusion by the entire nature of the presentation of both writers, and the choice of words, and the construction of this book. The evangelist does not write his name anywhere, neither in the Gospel nor in the Epistle, and does not declare anything about himself.” 9 . A little further down he says: “John nowhere speaks of himself either in the first person or in the third. The author of the Apocalypse immediately, at the very beginning, puts himself forward: “The Revelation of Jesus Christ, which He gave to show to His servants soon. And He showed by sending through His angel to His servant John, who testified the word of God and His testimony, and what he saw” 1710. 10. Then he writes a letter: “John to the seven Churches in Asia: grace and peace be with you” 1711. The Evangelist did not put his name at the head of the Council Epistle, but began, avoiding all unnecessary things, directly from the Divine revelation of the mystery: “About what happened from the beginning, what we heard and saw with our own eyes” 1712. For such a revelation, the Lord declared Peter blessed: “Blessed are you, Simon, son of Jonah, for it was not flesh and blood that revealed this to you, but My Heavenly Father” 1713. 11. Neither in the Second nor in the Third Epistles, which are considered to be John’s, although they are short, John does not call himself by name, but writes as a nameless person: “elder” 1714. This one considered it insufficient, having once identified himself, to begin the story, but began again: “I, John, your brother, partaker in the tribulation, and in the kingdom, and in the patience of Jesus, was on the island of Patmos for the word of God and for the testimony of Jesus” 1715 and at the end he adds: “Blessed is he who keeps the words of the prophecy of this book, and I, John, who saw and heard this” 1716. 12. You should believe John's words that it was he who wrote it. But who he is is not clear. He did not say that he was the same one who, as is repeatedly mentioned in the Gospel, was the beloved disciple of the Lord 1717 and reclined on His chest 1718, that he was the brother of Jacob 1719, that he himself saw and heard the Lord 1720. 13. If he had wanted to pinpoint who he was, he would have referred to some of the above. There is nothing of the kind: he calls himself our brother and partner, a witness of Jesus 1721 and blessed, for he saw and heard the revelation. 14. I think that the Apostle John has many namesakes. Love for him, admiration for him, the desire to be just as beloved by the Lord - all this made his name dear: this is how families of believers often call boys after Peter or Paul. 15. In Acts there is another John, called Mark, whom Paul and Barnabas took with them in 1722 and about whom it is said: “John also was their servant” 1723. Did he write this Revelation? - Hardly. And it is not written that he went with them to Asia, but it is only said: “Sailing from Paphos 1724, Paul and his companions arrived 1725 in Perga 1726 Pamphylia 1727; John separated from them and returned to Jerusalem” 1728. 16. I think that the author was someone else, especially since in Ephesus they say there are two tombs and each is called John's. 17. Judging by the thoughts, choice of words and construction of sentences, you guess that the author of Revelation and the Evangelist John are different persons. 18. The Gospel and the Message agree with each other and even begin the same; in one: “In the beginning was the Word” 1729, in the other: “He who was in the beginning” 1730; in one: “And the Word became flesh and dwelt among us, and we saw His glory, the glory as of the only begotten from the Father” 1731, in the other - the same thing with minor changes: “What we heard, what we saw with our eyes, what we looked at and what our hands touched, about the Word of life - for life was revealed” 1732. 19. So he begins, deciding to refute, as it immediately turns out, those who claim that the Lord did not come in the flesh. Therefore, he carefully adds: “What we have seen, we testify and proclaim to you about this eternal life, which was with the Father and was revealed to us. What we have seen and heard and declare to you" 1733. 20. He is consistent and does not deviate from his goal, develops his thought, insisting on the same basic thoughts, using the same words; We will briefly mention some of them. 21. The attentive reader will find that both works repeatedly mention: life, light that drives away darkness, and constantly: truth, grace, joy, the Body and Blood of the Lord, judgment, remission of sins; God's love for us; the commandment of mutual love; that all commandments must be kept; exposing the world, the devil, the Antichrist; the promise of the Holy Spirit, sonship with God; the unchanging requirement of faith, everywhere - the Father and the Son. Noting the distinctive features everywhere, you see that the Gospel and the Epistle have the same manner of speech. 22. The Apocalypse and these books are incompatible: there is no connection between them, no closeness, there is, as they say, no common letter. 23. The Message knows nothing about the Apocalypse (let's leave the Gospel aside). The Apocalypse does not mention the Epistle and has no thoughts about it, although Paul in the Epistles revealed some of the revelations that were given to him in 1734, about which he did not particularly write. 24. One can also note the difference between the style of the Gospel and Epistle and the style of the Apocalypse. 25. Firstly, the Greek language is impeccable, they are eloquent, convincing in reasoning, well constructed; in them you will not find any foreign word, no errors in the language, no new invented words; it is clear that the Lord gifted their author with a double gift: the gift of knowledge and the gift of speech. 26. That the author of Revelation was given knowledge, knowledge, and the gift of prophecy, I do not argue, but I see that he writes Greek incorrectly, uses foreign words and makes mistakes in the language. There is no need to make a list of them. 27. I say all this not in mockery (no one will think so), but in order to clearly show the difference between these works.” 1. Many other letters are attributed to Dionysius, for example, to Ammon 1735, bishop of the Church in Bernice 1736, against Sabellius, to Telesphorus, to Euphranor and again to Ammon and Euporus 1737. On the same issue, in 1738 he composed four more works, addressed to his namesake - Dionysius of Rome 1739. 2. In addition, we have many other letters of his, as well as long discussions in the form of letters: “On Nature” 1740, dedicated to Timothy, called son, and “On Temptations” 1741 - Euphranor 3. He also wrote to Basilides, bishop of Pentapolis in 1742, and reported that he had written an interpretation of the beginning of Ecclesiastes; left us other letters. This is how much Dionysius wrote. After telling about these people and events, we will tell our descendants what our generation was like. 1. The successor of Xystus, who ruled the Roman Church for eleven years in 1743, was Dionysius 1744, the namesake of the Bishop of Alexandria. At the same time, Demetrius, Bishop of Antioch, reposed, and Paul of Samosata received the bishopric. 2. His thoughts about Christ crawled on the earth and could not rise above it; contrary to the teaching of the Church, he considered Him an ordinary person. Dionysius of Alexandria, invited to the council, refused to come, citing his senile infirmity, but presented his opinion on this issue in a letter. The rest of the church shepherds gathered from everywhere to fight the flail that was striking the flock of Christ. Everyone hurried to Antioch. 1. Among them, the most famous were: Firmilian, bishop of Caesarea in Cappadocia, brothers Gregory and Athenodorus, shepherds of the Churches on Pontus, then Helen of Tarsus, Nicomas of Iconium; Hymenaeus, Bishop of Jerusalem; Bishop of neighboring Caesarea Theoteknos; besides them, Maxim, who excellently led the brothers in Bostra, and many others, it would not be difficult to count them - they gathered together with their priests and deacons in the mentioned city in 1745. The most famous were those named. 2. All of them at different times, but often gathered on the same matter; every meeting was troubled by the same questions and thoughts. Samosatz's supporters tried to hide and conceal his disbelief; opponents diligently exposed and showed with their own eyes his heresy and blasphemy against Christ. 3. At this time, in the twelfth year of the reign of Gallienus 1746, Dionysius died; He ruled the Alexandrian Church for seventeen years 1747; he was succeeded by Maxim 1748. 4. Gallienus was in power for a full fifteen years 1749; he was succeeded by Claudius in 1750. Two years later, 1751, he left power in 1752 to Aurelian in 1753. 1. At this time, the largest number of bishops gathered for the last council of 1754; the head of the Antiochian heresy was completely discovered, exposed as unbeliever and excommunicated from the universal celestial Church. 2. Malchio 1755, a generally eloquent man, was the head of the Antiochian Hellenic schools where rhetoric was taught. For the purity of his boundless faith in Christ, he was awarded the priesthood in the local diocese. He entered into a dispute with Paul, which was recorded by cursive writers, and, as we know, this recording has reached us. Malchio alone was able to catch this man, a lying pretender. 1. The pastors who gathered together, having written with common consent an Epistle to the Bishop of Rome Dionysius and Maximus, Bishop of Alexandria, sent copies of it to all dioceses: before everyone they revealed their jealousy and the perverse faith of Paul, again raised the questions put to him, denounced him, told about his whole life and his character. It is appropriate to quote here for the sake of better memorization their own words: 2. “To Dionysius, Maximus, all our fellow servants on this earth, bishops, priests, deacons and the entire universal Church existing on earth - we, Helen, Hymenaeus, Theophilus, Theoteknos, Maximus, Proclus, Nicomas, Elnan, Paul, Volanus, Protegenus, Hierax, Eutyches, Theodore, Malchio, Lucius and all other bishops, priests and deacons living in neighboring cities and neighboring tribes, and the Church of God, we send you, beloved brothers, greetings in the Lord.” 3. Below they add: “We simultaneously wrote to many and even far-flung bishops, for example, blessed Dionysius of Alexandria and Firmilian of Cappadocia, persuading them to cure this mortal teaching. Of these, one wrote to Antioch, without even deigning a greeting to the head of error and addressing himself not to him personally, but to the entire Christian community. We have attached a copy of this Message. 4. Firmilian, who came twice, condemned Paul’s innovations, as we who were present know and testify to; Many others know about this too. When Paul declared that he had changed his way of thinking, Firmilian, believing him and hoping to settle everything properly, without any damage to faith, postponed the sentence 1756; He was deceived by the one who renounced his God and Master 1757 and did not retain his former faith. 5. Firmilian, having received proof of this evil apostasy, gathered for Antioch and reached Tarsus, but when we gathered in 1758, invited and expected him, he died before reaching us.” 6. Further, by the way, they describe Paul’s lifestyle this way: “Since he departed from the rules of faith and accepted false and illegal teachings, there is no point in judging the deeds of a person who is outside the Church, 7. for example, that he was a poor man, a beggar, did not receive any means of living from his parents, was not taught any craft or anything useful at all, and now he became immensely rich through lawlessness and sacrilege, begging from his brothers and intimidating them. He deceives those who have suffered injustice, promises to help for money and, having bypassed them, easily makes money on the readiness of people who are confused in matters to give something in order to get rid of those who will not give peace 1759. He considers faith a means for profit 1760. 8. He is arrogant 1761 and proud, receives worldly titles and prefers to be called not a bishop, but a ducenary 1762, shows off in the squares, reads letters as he goes and immediately answers them in front of everyone; he is surrounded by many bodyguards - some in front, others behind, so that this pomp and contempt for others makes faith hateful. 9 . He turned church meetings into outlandish performances; chasing fame, he amazed the imagination and shocked pure souls with such inventions. He prepared for himself a high throne and pulpit, unbecoming a disciple of Christ. He, like worldly leaders, has a separate room, which is called “private”. He slaps his hand on his thigh, stamps his feet on the pulpit; those who do not praise him, do not wave handkerchiefs, as in theaters, do not exclaim, do not jump up and do not listen randomly, like the minions around him - men and women, but listen, as it should be in the church of God, splendidly and gracefully, he punishes and insults. He spoke rudely and obscenely about interpreters of the word of God who had departed from this life, and at the same time extolled himself - he behaved not like a bishop, but like a sophist and charlatan 1763. 10. He forbade the use of chants in honor of our Lord Jesus Christ under the pretext that this was an innovation and was written by modern people; prepared a women's choir, which, on the great holiday of Easter, sang hymns in his honor in the middle of the church; people trembled from this singing. 1764 Bishops and priests of neighboring villages and towns, if they flatter him in their sermons, he allows him to address the people. 11. He does not want to confess with us that the Son of God came down from heaven (let us preface what follows with this message; this will not remain an unfounded statement, but will be proven in every possible way by the documents that we are sending you, especially those where he talks about the earthly origin of Jesus Christ); those singing hymns in his honor and praising him among the people say that this wicked teacher is an angel who descended from heaven, and he, being present at such conversations, out of his pride, does not forbid them. 12. As for the women, his “spiritual daughters” 1765, as they are called in Antioch, the “daughters” of the priests and deacons who surround him, he hides this and other mortal sins with them, although he is well aware of them. He needs to have people in complete dependence who, fearing for themselves, would not dare to stand up for those whom he offended in word and deed; he even enriched them, and the people who pursued such wealth loved and admired him. Why are we writing about this? 13. We know, beloved, that the bishop and all the clergy must set an example for the people in good deeds, and we also know very well how many clergy have fallen because they brought women into their homes. Others remained under suspicion; Even if there is nothing dirty, we should be careful not to give rise to doubt, which may arise here: let us not lead anyone into temptation and let us turn anyone away from imitating this. 14. Can a man scold or persuade someone not to live any longer with a woman, fearing a fall? According to Scripture 1766, a man who, although he has let go of one woman, keeps two blooming beauties at home, takes them with him wherever he goes, and luxury to the point of satiety. 15. Therefore, everyone groans and mourns themselves, but they are so afraid of his power and tyranny that they do not dare to accuse him. 16. It would be possible to correct, as we said, an Orthodox-minded person who is numbered among us, but from Artemon, who ridiculed the Sacrament, from Artemon, who boasted of the vile heresy (why not name his father), there is no point, we think, and there is no need to demand an account of his actions.” 17. They conclude the message this way: “We were forced to excommunicate this god-fighter, although he resisted, and install another bishop in his place - we believe that by God’s Providence - Domna 1767, the son of Blessed Demetrius, who gloriously ruled the same diocese before him. The blast furnace is decorated with all the qualities befitting a bishop; write to him and exchange koinonic messages with him 1768. And let him write to Artemon, and let Artemon’s like-minded people communicate with him.” 18. Paul lost his bishopric and fell away from the right faith: Domnus, as it is said, took over the leadership of the Antiochian Church. 19. Paul did not at all want to leave the church house 1769: Emperor Aurelian, to whom they turned for help in 1770, made the most correct decision: he ordered to provide the house to those with whom the Italian and Roman bishops corresponded on matters of faith 1771. Thus, the said husband was expelled from the Church by the worldly authorities with great shame. 20. This is how Aurelian treated us then, but during his subsequent reign he changed his thoughts: he was planning, on someone’s advice, to persecute us: everyone had a lot of talk about this. 21. He was about to start it and had not yet signed the decrees against us when he was struck by the judgment of God in 1772: it was as if he was grabbed by the hand and stopped in his intention. And it was clearly and clearly given to everyone to see that attacking the Church of Christ will never be an easy matter for earthly rulers, except in those cases when the hand of God, which protects us, and the heavenly court will resolve this attack 1773 at the hour when the Lord deems it necessary to correct and teach us. 22. After the six-year reign of Aurelian in 1774, 1775 Probus ascended the throne in 1776, who ruled for approximately the same number of years in 1777; he was succeeded by Kar 1778 with his sons 1779 Karin and Numerian 1780; they remained in power for less than three years 1781; it passed to Diocletian in 1782 and his co-rulers in 1783. Under them, the contemporary persecution of 1784 took place, when churches were also destroyed. 23. Shortly before this, the Bishop of Rome, Dionysius, after nine years of ruling the Church in 1785, was succeeded by Felix in 1786. 1. At this time, the madman Manes 1787, who gave his name to the demonic heresy, was about to triumph over reason. The demon, Satan himself, who rebelled against God, brought forward this man to the destruction of many. A barbarian in language and disposition, he had something demonic and insane in his nature. His actions corresponded to these qualities; he tried to present himself as Christ; blinded by pride, he declared himself either a comforter and the Holy Spirit Himself, or Christ; found twelve students, followers of his new teaching. 2. He compiled his false and blasphemous teaching from many blasphemous, long-vanished heresies, brought it from Persia and spilled this deadly poison throughout our land in 1788. From him the wicked name of the Manichaeans has remained with many to this day. This is the essence of this false knowledge that appeared at the time we are talking about. 1. Felix, who ruled the Roman Church for five years in 1789, was succeeded by Eutychian in 1790. He did not live even ten full months of 1791 and left his place to Guy 1792, our contemporary. He ruled the Church for about fifteen years 1793: his successor was Marcellinus 1794 - the same one who was overtaken by persecution. 2. At this time, Timaeus 1795 received the bishopric of Antioch after Domnus; his successor was our contemporary Kirill 1796. At the same time, there lived Dorotheus (we knew him), who was awarded the priesthood in Antioch, an eloquent man who loved the beauty of theology; he began to study the Hebrew language in order to read the Holy Scriptures in Hebrew competently. 3. He was not alien to Hellenic education and its “liberal arts”; an eunuch by nature from his very birth, he, because of this amazing feature, earned the trust of the emperor and was appointed overseer of the purple dyehouses in Thyrsus. 4. I heard how skillfully he explained the Scriptures in Church. After Cyril, Tyrannus took control of the Antioch diocese in 1797, and under him the destruction of churches especially intensified. 5. The Laodicean diocese was ruled after Socrates by Eusebius, a native of Alexandria. The reason for his relocation was the case of Paul in 1798, for which Eusebius went to Syria; the local zealots of piety kept him from returning home. For my contemporaries he was dear as an example of a pious man; this is easy to see in the above words of Dionysius. 6. His successor was Anatoly 1799 - “good to good”, according to the proverb. He was also an Alexandrian by birth, for his eloquence and knowledge of Greek philosophy he was known as the first among our most famous contemporaries, for he perfectly studied arithmetic, geometry, astronomy, as well as other sciences: dialectics, physics, rhetoric. Therefore, they say, the Alexandrians thought that he could open a school of Aristotelian followers in Alexandria. 7. They remember his many exploits in Alexandria during the siege of Bruchia in 1800, when among the magistrates he was honored by all to preside. For the sake of example, I will remember only one of his cases. 8. The besieged did not have enough wheat; the famine was worse than the enemy who was outside the walls, and the man in question arranged everything in this way: one part of the townspeople fought along with the Roman army and, therefore, was not besieged. Eusebius (he was still there before his resettlement to Syria) was among these latter and was known and enjoyed good fame throughout the entire camp, right up to the Roman commander; Anatoly sent him news of those besieged and suffering from hunger. 9 . Eusebius, having learned about this, begs the Roman commander, as the greatest mercy, for a promise to leave the defectors alive and informs Anatoly about this. Anatolia, having received this information, convenes the Council of Alexandria in 1801 and, first of all, offers to extend a friendly hand to the Romans; Seeing that his words had sent them into a frenzy, he says: “I think you will not contradict me if I advise you to allow all superfluous and completely useless people to leave the city: old women, children, old people - let them go wherever they want. Why needlessly keep these almost dead people with you? Why do we starve the sick and crippled, when we need to feed only men and young men and save wheat for those who are necessary to protect the city? 10. With such reasoning, he convinced the Council and, standing up, was the first to make a proposal: to release everyone from the city, whether men or women, who is not needed by the army, for if they remain and live in the city, not bringing it any benefit, then there is no hope of salvation for them: they will die of hunger. 11. All other members of the Council voted for the same proposal, and Anatoly saved almost all the besieged: he took care first of all of those who belonged to the Church, and then of people of all ages who were in the city, and not just of those who were named by decree. Under the guise of them, many people, dressed, thanks to his care, in women's clothing, left the city and rushed to the Roman army, where Eusebius received everyone and, as a father and doctor, restored the strength of those exhausted by the long siege with treatment and care. 12. The Church in Laodicea was honored with these two shepherds, directly following one after the other. After the war just mentioned, they, by God's Providence, moved there from Alexandria. 13. Anatoly wrote a lot; Enough has come down to us to judge his eloquence and extensive knowledge. His opinions on the celebration of Easter are especially important; It is perhaps necessary to immediately remind them: From Anatoliev's rules about Easter. 14. “In the first year, the new moon of the first month, which is the beginning of the nineteen-year period 1802, falls for the Egyptians on the 26th day of the month Famenot 1803, for the Macedonians - on the 22nd day of the month Distra 1804, or, as the Romans would say, on the 11th day before the calends of April 1805. 15. On the 26th of the mentioned month Famenot, the sun not only enters 1806 into the first constellation 1807, but it is already on its fourth day. This constellation (Aries) is usually called the first of the twelve, the equinox, the beginning of the year, the starting point of the movement of the planets; the one preceding it, 1808, is the last month, the twelfth constellation, the last, twelfth part, the end of the year. Therefore, we assert that those who attribute the first month to it and assign its 14th day for the holiday of Easter 1809 are very mistaken. 16. This calculation does not belong to us: the Jews knew it for a long time, even before Christ, and took it into account. This is evident from the words of Philo, Josephus, Musaeus, and not only them, but also older writers: the two Agathovuls, nicknamed teachers, the glorious Aristobulus, who was among those who translated the sacred books of the Jews for Ptolemy Philadelphus and his father and dedicated his books of interpretation of the Mosaic Law to these kings. 17. These writers, resolving questions concerning the Exodus, say 1810 that in the same way everyone should offer Easter sacrifices after the vernal equinox, in the middle of the first month, that is, when the sun passes the first part of the ecliptic 1811, or, as some call it, the zodiac. Aristobulus adds that for the festival of the Passover sacrifices it is necessary that not only the sun, but also the moon pass through the equinoctial sign. 18. And since there are two equinoctial signs opposite one another - spring and autumn 1812, and Easter sacrifices are offered in the evening of the 14th, the moon will be diametrically opposite to the sun, as can be seen on full moon days; the sun will be in the sign of the spring equinox, and the moon, naturally, in the sign of the autumn equinox. 19. I know that they said a lot more; some are only probable, others are confirmed by strong evidence, with the help of which they try to convince that the Feast of Passover and Unleavened Bread should be celebrated in general after the equinox. I leave aside the subject of these proofs and ask those for whom the veil has been removed from the Law of Moses to always look openly at the face of Christ, at His teaching and suffering 1813. That the first month for the Jews occurs around the equinox, this is also stated in the book of Enoch 1814.” 20. Anatoly left as many as ten books “Introduction to Arithmetic,” as well as other works, testifying to his studies of the Holy Scriptures and his great awareness of it. 21. He was ordained by Theoteknos, the first bishop of Caesarea in Palestine, designating him as a successor for his diocese; for a short time they both ruled this Church, but when the Council invited Anatoly to Antioch on the matter of Paul and he passed through Laodicea, the brothers there kept him with them; Eusebius was no longer alive. 22. After the death of Anatoly, the last bishop of the local diocese before the persecution was Stephen, who delighted many with his knowledge of philosophy and other Hellenic sciences. Questions of faith interested him less. The growing persecution revealed in him more of a hypocrite and a coward than a true, courageous philosopher. 23. The Church did not perish from this; its position was corrected by the will of the Lord, the Savior of all, as soon as Theodotus was appointed bishop of this diocese, who in fact justified his name in 1815 and his bishopric. He was reputed to be the first in the art of healing the body, but no one could compare with him in caring for the soul; he loved people, sincerely sympathized with them, zealously provided help to those in need; He was also very knowledgeable in theological sciences. 24. This was Theodotus. In Caesarea Palestine, the successor of Theoteknos, who zealously fulfilled his episcopal duties, was Agapius. We know how he labored, sincerely caring for the government of the people, and generously helping everyone, especially the poor. 25. At the same time, I met Pamphilus, a highly respected man, a true philosopher in his life; in the local diocese he was awarded the priesthood. Who was he? Where are you from? It is difficult to answer, but I spoke about his life in all its details, about the school he founded, about the struggle he endured during confessions during the persecution, and about his crown of martyrdom in a special essay written about him. 26. He was one of the most remarkable people in our city; I know that among my contemporaries there were rare people, for example Pierius 1816, one of the Alexandrian priests, Meletius, bishop of the Pontic churches. 27. The first became famous for his non-covetousness and his philosophical knowledge, reflections on the works of God, interpretation of them and excellent sermons in the Church on this topic. One could write about Meletius (educated people call him “Attic honey” 1817) that in his speeches he achieved perfection. It is impossible to appreciate the power of his rhetoric. Someone will say: this was given to him by nature, but who surpassed him in wealth of experience and breadth of knowledge? In everything that requires reasoning and eloquence, he was the most skillful and gifted: just try him, and you will say: the nobility of his life corresponded to the rest. I know that during the persecution he wandered around Palestine for seven whole years. 29. The administration of the Jerusalem Church after the recently mentioned Bishop Hymenaeus was taken over by the Deputy Minister of Internal Affairs in 1818. He soon died; Hermon 1819, the last one before our contemporary persecution, received the apostolic throne, which is preserved to this day. 30. In Alexandria, the successor of Maximus, who ruled the Church for eighteen years after Dionysius, was Theona 1821. Under him, Achilles 1822 was known in Alexandria, awarded the priesthood at the same time as Pierius. He directed the School of the Holy Faith, completed a work that was rare and not inferior to others in philosophical significance, and demonstrated a way of life truly consistent with the Gospel. 31. After Feona, who served for nineteen years in 1823, Peter received the bishopric in 1824, who carried out this ministry with glory for twelve years; Before the persecution, he led the Church for less than three years; the rest of his life was spent in difficult exploits, openly caring for the common good of the Church. In the ninth year of the persecution, 1825, he was beheaded and adorned with the crown of martyrdom. 32. In previous books we have established the order of succession from the birth of our Savior to the destruction of houses of worship, that is, 305 years. Let us leave to our descendants a work from which they will learn about the courageous fighters for the faith of our time, who they were and how many there were. Compare: Eutr. IX. 4; Aur. Vict. Caes. XXIX. 4. According to the author of “Extracts from Aurelius Victor,” Decius ruled for 30 months (Epit. XXIX. 1). He died in a battle with the Goths and Carps at Abrittus in Moesia in 251. According to the testimony of Eutropius (Eutr. IX.4) and Aurelius Victor (Aur. Vict. Caes. XXIX.5), Decius fell at the hands of the barbarians. According to the author of “Extracts from Aurelius Victor” (Epit. XXIX. 3), he drowned in a swamp during the disorderly retreat of his army. His eldest son Quintus Herennii Etruscus Messiah Decius II also died in the battle of Abrittus. His youngest son, Gaius Valens Hostilian, who was proclaimed emperor after the death of his father and brother, died of the plague at the end of 251. Gaius Vibius Trebonianus Gall (206–253) – Roman senator; originally from Perusia; under Decius, legate of Moesia; Roman Emperor 251–253 Wed: Matthew 21:44; Luke 20:18. We are talking primarily about the exile of the Roman bishops Cornelius and Lucius. Lucius I - Bishop of Rome in 253–254. Memory March 5. See also: Chron. Olymp. 258. Stephen - Bishop of Rome in 254-257. Tradition makes him a martyr, attributing his death at the hands of soldiers during a service in the catacombs. However, Stephen's contemporaries - St. Cyprian of Carthage and biographer of St. Cyprian Pontius - they say nothing about his martyrdom. On this see: Dufourcq A. Études... P. 179. Memory of Stephen on August 2 and September 2. That is, re-baptism. See: Surg. Er. 64, 71. Position of St. Cypriana was supported by three local councils in Carthage in 255–256. Stephen refused to accept a delegation from Carthage in Rome and even threatened its participants with excommunication. However, the persecution that soon began pushed the issue of re-baptism of heretics into the background. See: Hall S. G. Stephen I of Rome and the one baptism // Studia Patristica. Vol. 17. Part 2.1982. P. 796–798. 1 We are talking about a six-year (251–257) period of relative peace that the Church enjoyed after the death of Decius. Cilicia is a region on the Mediterranean coast in the southeastern part of Asia Minor. See also: Chron. Olymp. 259. Xystus (Sixtus II) - a native of Athens, who occupied the Roman See from September 257 to August 258. He suffered martyrdom under Valerian - he was killed along with six deacons during a service in the catacombs (Surr. Ep. 80.82; Ad Suce); according to the testimony of Prudentius, he was crucified (Prud. De Steph. II. 26, 28). About this see: Dufourcq A. Études... R. 183–184. Memory 10 August. Dionysius is referring to the First Council of Carthage, Sinnad and Iconium, held in the 20s. III century, which demanded the mandatory rebaptism of heretics who joined the Church. These councils are mentioned below: VII. 7.5. Sabellius – heresiarch of the late 2nd – early 3rd centuries; a prominent representative of modalistic monarchianism; a native of Libya; from 200 he preached in Rome; was excommunicated by the Roman Bishop Callistus. He proved the unity of God the Son with God the Father and insisted on the absolute Divinity of Christ. On the teachings of Sabellius, see: Karsavin L.P. Decree. op. P. 83; Spassky A. A. History... P. 110–117; Gerber S. Calixt von Rom und der monarchianische Streit // Zeitschrift für Antikes Christentum. Bd. 5.2001. S. 213–239. Pentapolis (Pentapolis) is a region in Cyrenaica on the African coast of the Mediterranean Sea, on the territory of which there were five cities - Berenice, Arsinoe, Ptolemais, Apollonia and Cyrene. That is, capable of distinguishing a genuine coin from a counterfeit one. This phrase is not found in modern versions of the New Testament. Wed: Matthew 25:27. This is the first mention of the title "pope" in the Christian Church; thus Herakles is the first known bishop of Alexandria to wear it. In the second half of the 3rd century. this title began to be applied in the eastern parts of the Empire to all bishops. The first Roman primate so named was Marcellinus (296–304). By the 6th century in the West, the Roman Church monopolized this title. Iconium is the main city of Lycaonia at the foot of the Taurus. Sinnada is a city in Phrygia. Dionysius - Bishop of Rome in 259–268. Memory 30 December. In fact, about Novatian. Lucian - disciple and successor of St. Cyprian of Carthage. Accepted martyrdom in 258. Comm. February 24. Until the end of 251 Trebonianus Gallus ruled together with Decius's youngest son Hostilian, and after Hostilian's death - with his own son Gaius Vibius Athenius Gallus Volusianus. Trebonial Gallus and Volusianus were killed by their own soldiers at Interamnus in Umbria during a campaign against the usurper Aemilius Aemilianus. See also: Eutr. IX. 5; Aur. Vict. Caes. XXXI. 3; Epit. XXX. After the death of Trebonian Gallus and Volusian, power was seized by a native of Africa, Aemilian (206–253), who, however, died, according to one version, in the third month of his reign (Eutr. IX. 6; Aur. Vict. Caes. XXXI. 3), and according to another, in the fourth (Epit. XXXI. 2). Valerian became emperor after the death of Aemilian. Publius Licinius Valerian (c. 193 - after 260) - came from an Italian senatorial family; legate of Noricus and Raetia; proclaimed emperor by his soldiers in September 253. About him, see: SHA. Valer. Publius Licinius Valerian Egnatius Gallienus (218–268) - co-ruler of his father Valerian from September 253 to September 260. In 260–268. sole ruler of the Roman Empire. About him see: SHA. Gal. During the first three years of his reign, Valerian pursued a policy of tolerance towards the Christian Church. This refers to Philip the Arab. We are talking about Marcus Fulvius Macrianus, favorite and treasurer of Emperor Valerian. Makrian patronized magicians and was himself fond of magical arts. He died in 261 during the internecine war that followed the capture of Valerian by the Persians. Μακρός (Greek) – distant. Makrian limped on one leg. Titus Fulvius Junius Macrian the Younger and Titus Fulvius Junius Quietus. About them see: SHA. Thug. trig. XIII–XIV. Exodus 20:5. Macrian the Younger died along with his father in 261. Quiet was killed a little later by the usurper Adenatus of Palmyra. See: SHA. Gal. II. 6-III. 4; Thug. trig. XII. 13; XIV. 1. Augustine (Aug. Civ. Dei. XVIII. 52) and Sulpicius Severus (Sulp. Sev. II. 32.3) call this persecution the eighth in a row. It lasted from 257 to 260. The legal basis for it was the decrees of 257 and 258. The persecution under Valerian surpassed all previous ones in its scale and cruelty. For the first time in the history of the Church, the property of Christian communities was confiscated; Senators, officials and military personnel who professed Christianity were subjected to severe punishments (exile, deprivation of property, hard labor, death penalty). Bishop Herman, famous for his courageous confession of faith, reproached Dionysius for cowardice during the persecution. Lucius Mussius Aemilianus – prefect of Alexandria from 258; in 260 he proclaimed himself emperor, but was captured by the commander Theodotus and strangled by order of Gallienus. See: SHA. Gal. IV. 1–2; Thug. trig. XXII. Maxim - student of Dionysius of Alexandria; elder of the Alexandria Church; Bishop of Alexandria in 264–282. Memory April 9. Eusebius - student of Dionysius of Alexandria; deacon of the Alexandria Church; later bishop of Laodicea. He suffered martyrdom ca. 268 Memory of October 4. About him, see below: VII. 11.24.26; 32.5. Chaeremon - student of Dionysius of Alexandria; deacon of the Alexandria Church. Memory October 4. His name was Marcellus. See below: VII. 11.6. According to the decree of 257, Christians were forbidden to perform divine services under pain of death. Words of the Apostle Peter and other disciples of Christ from Acts 5:29. That is, cemeteries, which the edict of 257 strictly forbade Christians to visit, since they often used them for worship. At the very beginning of the persecution, bishops, as a rule, gathered their flock and called on them to persevere in the faith in difficult times. Obviously, Herman accused Dionysius of neglecting this custom. Collufium is a village in the Mareotian district in the western part of the Nile Delta. Literal translation (κατὰ μέρος συναγωγαί). Apparently, Christians living in the suburbs were allowed to hold church services in their homes or in some special places and not attend the city church if it was located at a considerable distance from them. Paretonium is a city on the African coast of the Mediterranean Sea in the Marmarika region. Before the Great Persecution under Diocletian and his successors. Expression from Genesis 25:8; 35:29. Priscus, Malchus and Alexander of Caesarea are Palestinian Christians who accepted martyrdom in 259. Commemorated on March 28. In September 260, Valerian was defeated at Edessa by the Persian king Shapur I, was captured and soon died. According to one version, he died in prison (Chron. Olymp. 259; Lact. De mort. pers. V. 2–6; Eutr. IX. 7; Epit. XXXII. 5–6), according to the second, he was brutally executed (Agath. IV. 23), according to the third, he died from many wounds received in battle (Aur. Vict. Caes. XXXII. 5). In fact, after the capture of Valerian, various usurpers seized power in many parts of the Empire. This time went down in history as the “era of thirty tyrants.” See: SHA. Thug. trig. Perhaps this refers to the Bishop of Antioch, Demetrius. See also: Chron. Olymp. 261. Hymenaeus was bishop of Jerusalem from ser. 60s until the end of the 3rd century. The martyrdom of Marin dates back to 260/261. His memory is on March 17 and August 7. Asterius Syncliticus - Palestinian martyr; accepted death approx. 200 Memory of March 17 and August 7. Caesarea Philippi is a city at the eastern source of the Jordan at the foot of Mount Hermon; it was formerly called Paneion because of the sanctuary of the god Pan located here; renamed Caesarea in honor of Emperor Augustus by one of the sons of Herod the Great, Herod Philip. Matthew 9:20–22; Mark 5:25–34; Luke 8:43–48. This information is not found in the New Testament. According to the testimony of Antipater of Bostria, this statue was cast at the expense of a healed woman (Acts of the Ecumenical Councils. Vol. 4. St. Petersburg, 1996. pp. 421–422). Dionysius of Alexandria is the first bishop known to us who addressed the Egyptian Churches with annual messages in which he announced the date of Lent and Easter. The tradition of such messages existed in the Alexandrian Church until the 9th century. Passages from Dionysius's Easter Epistles are preserved only in Eusebius' Ecclesiastical History. Flavia knows nothing about this. We are talking about the rebellion of the prefect Aemilian at the very beginning of the reign of Gallienus and the punitive expedition against the rebels of the commander Theodotus. This was the punishment for the Jews for their lack of faith during the Exodus: “your corpses will fall in this desert; and your sons will wander in the wilderness for forty years, and will bear the punishment for your fornication, until all your bodies perish in the wilderness; According to the number of forty days in which you searched the earth, you will bear the punishment for your sins forty years, a year for a day, so that you may know what it means to be forsaken by Me” (Num. 14:29-34). Exodus 14:21–30; 15:4–5.8–10.19. The Red Sea is the sea between Egypt and the Arabian Peninsula. In Scripture we are talking about the Red (“Reed”) Sea (the modern Gulf of Aqaba, an arm of the Red Sea east of the Sinai Peninsula). See: Exodus 15:14. According to the Book of Numbers, this was the desert of Sin (Kadesh), in the north of the Sinai Peninsula, on the southern border of the Promised Land (Num. 20:1). See: Gen. 7:10–12. 17–24. These are, according to the Book of Genesis, the rivers Pison, Tikhon, Hiddekel (Tigris) and Euphrates (Gen. 2:10–14). Tikhon, according to Scripture, is the second of four rivers into which the river that irrigated the Garden of Eden was divided; she carried her waters around the land of Cush (Gen. 2:13). Most often, Tikhon was associated with the Nile, Amu Darya or Araks. Gihon, according to Scripture, is the second of four rivers into which the river that irrigated the Garden of Eden was divided; she carried her waters around the land of Cush (Gen. 2:13). Most often, Gihon was associated with the Nile, Amu Darya or Araks. We are talking about the plague epidemic that raged during the reign of Valerian and Gallienus; it began in 250 and struck the Empire periodically for 20 years. See: SHA. Gal. V. 5–6; Aur. Vict. Caes. XXXIII. 5. Category of the population aged 40 to 70 years. As punishment for Pharaoh's refusal to allow the Israelites to leave Egypt, God struck his country with ten plagues. The last and most cruel execution was the destruction of the “firstborn” (eldest sons) of all Egyptians - from Pharaoh to the prisoner (Ex. 12:29). This refers to Thucydides, who in these words characterizes the Athenian plague of 430–429. BC e. See: Thuc. II. 64.1 That is, about the persecution of Christians under Decius and Valerian. Macrian, organizer of persecutions under Valerian. Eusebius wants to say that it was Macrian who betrayed Valerian to the Persians. Gallienus became Augustus in 253 as co-emperor with his father Valerian; after his capture, he proclaimed himself Augustus for the second time, taking his son Publius Licinius Cornelius Saloninus Gallienus as co-ruler. In Roman historiography, the reign of Gallienus, on the contrary, was viewed as an era of extraordinary disasters. See: SHA. Gal. IV. 5 ; Cloud. II. 3; Eutr. IX. 7–9; Aur. Vict. Caes. XXXIII. 3–10, 29. Nepos - Bishop of Arsinoe in mid. III century; one of the most prominent representatives of the early Christian chiliastic tradition. Only the fragments quoted below have survived from this work. Cp.: Artist. Eth. Nic. 1096a17–18. Arsinoe (Crocodilopolis) is a city in the Fayum oasis west of the Nile; named after the Egyptian princess Arsinoe, daughter of Ptolemy I Soter, whose husbands were Lysimachus of Thracia, Ptolemy Keraunus and Ptolemy II Philadelphus. John 13:23; 19:26; 20:2; 21:7. 20 Paf is a port on the southern coast of Cyprus; in the evangelical era it was the administrative center of the island (metropolis). We are talking about the first missionary journey of the Apostle Paul. Perga is the main city of Pamphylia; center of the cult of the goddess Artemis. The first Christian community in Asia Minor arose here. Pamphylia is a region on the southern coast of Asia Minor; in the Roman era it was part of the province of Pisidia. Ammon - Bishop of Berenice in mid. III century; supporter of the teachings of Sabellius. Bernice (Berenice, Eugesperides) is a city in Cyrenaica on the African coast of the Mediterranean Sea, the westernmost of the cities of Pentapolis. Modern Benghazi. Athanasius of Alexandria speaks of the Epistle of Dionysius to Euphranor and Ammonius against Sabellius (Athan. De sent. Dion. 9–12, 26). That is, in connection with the fight against modalism. About the speech of Dionysius of Alexandria against Sabellianism, about the peculiar subordinationist position he took (rejection of the idea of ​​​​the coeternity and consubstantiality of the Father and the Son) and about his discussion with Dionysius of Rome, see: Athan. De sent. Dion. 5–27. See also: Spassky A. A. History... P. 117–121; Opitz H. G. Dionys von Alexandrien und die Libyer // Quantulacumque: Studies presented to K. Lake/Ed. R. P. Casey, S. and A. K. Lake. London, 1937, pp. 41–53. The four books mentioned by Eusebius had the general title “Reproof and Justification.” They were written in response to the decisions of the Council of Rome (c. 260) and to the letter of Dionysius of Rome, which condemned both the Sabellians and their opponents who had fallen into subordinationism (i.e. Dionysius of Alexandria). See: Athan. De sent. Dion. 13–21 (Athanasius the Great quotes several passages from this work). An excerpt from this work has been preserved, which Eusebius cites in “Preparation for the Gospel” (Eus. Pgaer. Εν. XIV. 23–27). This work is known only from Eusebius’s “Ecclesiastical History.” This letter is preserved in the collection of “Canonical Epistles of the Greek Church.” In fact, Xistus ruled the Roman Church not for 11 years, but for 11 months. Wed: Chron. Olymp. 259. See also: Chron. Olymp. 261. We are talking about the Council of Antioch in 264, chaired by Firmilian of Caesarea. The twelfth year of the reign of Gallienus - from September 264 to September 265. See also: SHA. Gal. XXI. 5 ; Epit. XXXIII. 4. Wed: Eutr. IX. 11.1; Aur. Vict. Caes. XXXIII. 35. Gallienus was killed as a result of a conspiracy by his confidants in March 268 near Mediolan during the war with the usurper Avreol. Marcus Aurelius Claudius II Gothic (219–270) – Illyrian by origin; made a military career under Valerian, rising to the rank of commander of the Danube legions; Roman Emperor 268–270 About him see: SHA. Cloud. See also: Eutr. IX. 11.2; Epit. XXXIV. 1. Claudius II died of the plague in early 270. Claudius II was succeeded by his brother Quintillus, not Aurelian. Quintillus ruled, according to the Chronicle of Eusebius-Jerome (Chron. Olymp. 262), Trebellius Pollio (SHA. Claud. XII. 5) and Eutropius (Eutr. IX. 12), for only 17 days and was killed by soldiers. Wed: Epit. XXXIV. 5. Lucius Domitius Aurelian (214–275) – a native of Upper Moesia; his family was not distinguished by nobility; under Claudius he became chief of the cavalry; proclaimed Roman Emperor by the Danube legions in Sirmium in the spring of 270. About him, see: SHA. Aur. We are talking about the Council of Antioch in 269. Malchion – dialectician and rhetorician; the head of one of the rhetoric schools in Antioch; later elder of the Antioch Church. About him see: Hier. Vir. ill. LXXI. We are talking about the Council of Antioch in 264. Paul of Samosata, apparently, abused the rule established in the Church, according to which the bishop sorts out and resolves conflicts among his parishioners. See: Lebedev A.P. Clergy... P. 272–274. Paul of Samosata, being the bishop of Antioch, simultaneously performed the purely secular position of procurator ducenarius (procurator of the second class with an annual salary of 200 sesterces). About this position, see: Lebedev A.P. Clergy... P. 129. This message clearly shows signs of the influence of the ancient model of the so-called. “bad rhetorician” - self-interested, vain, delivering his speeches like a low-grade actor. On this see: Barms V. Rhetorical stereotypes in the portrait of Paul of Samosata // Vigiliae Christianae. Vol. 43. 1989. P. 215–229. We are talking about the so-called chorepiscopes (rural bishops), who by that time had become completely dependent on their superior bishops (metropolitans). See: Lebedev A.P. Clergy... P. 154–155; Amadou R. Chorévêques et Përiodeutes // L’Orient Syrien. Vol. 4.1959. P. 233–241; Gillmann F. Das Institut der Chorbischöfe im Orient. Munich, 1903. Or the so-called "spiritual wives" We are talking about the custom of bishops of that time to live together with some woman, without entering into a relationship with her, in order to prove their innocence to carnal sin. These women (in Greek “sub-introducts”) often ran their households. See: Lebedev A.P. Clergy... P. 274–286. This practice was strongly condemned, in particular, by St. Cyprian of Carthage (Cypr. Ad Pomp.; Ad Rogat.). See also: Chron. Olymp. 261. Domnus - Bishop of Antioch in 268–273. Memory January 2. In koinonic (from the Greek κοινωνία - communication) epistles, the bishop who ascended the throne notified the primates of the other Churches about his election and asked them to enter into liturgical communion with him. Paul of Samosata enjoyed the support of the Palmyra queen Zenobia, who was the de facto ruler of the East in 267–272. Paul of Samosata enjoyed the support of the Palmyra queen Zenobia, who was the de facto ruler of the East in 267–272. This conversion took place after Aurelian's victory over Zenobia in 272. Aurelian proceeded from the conviction that the Bishop of Rome, as the bishop of the capital of the Empire, was the head of all Christians. A similar interpretation is offered by Lactantius (Lact. De mort. pers. VI). According to Flavius ​​Vopiscus the Syracusan, Aurelian reigned for 5 years and 6 months (SHA. Aur. XXXVII. 4). The emperor died as a result of a conspiracy organized by his secretary, the freedman Mnestheus, in late September - early October 275. In fact, after the death of Aurelian, the Senate proclaimed Marcus Claudius Tacitus (275–276) emperor, and after the death of Tacitus in June 276, power was seized by his brother Florian, who ruled for only 2 months and was killed by legionnaires in Tarsus, when news of the election of Probus as emperor arrived there. Marcus Aurelius Probus (232–282) – a native of Pannonia; son of a tribune; according to some sources, a relative of Claudius II; tribune under Valerian, Gallienus, Claudius II and Aurelian; military master of the East in 275–276. Proclaimed emperor by the eastern legions in August 276. For him, see SHA. Prob. See also: Epit. XXXVII. 1. Flavius ​​Vopiscus the Syracusan is mistaken when he speaks of the 5-year reign of Probus (SHA. Prob. XXII. 2). Probus was killed during a mutiny of soldiers in Sirmium in late September - early October 282. Marcus Aurelius Carus († 283) – a native of Narbonne Gaul (according to another version, from Illyria); under Sample, prefect of the praetorium; proclaimed emperor by the Raetian and Norican legions in early October 282; Having become Augustus, he appointed his sons Carinus and Numerian as Caesars. About him see: SHA. Car. III. 8-IX. 4. Marcus Aurelius Carinus († 285) – eldest son of Cara; Caesar in 282–283; August in 283–285 About him see: SHA. Car. XVI. 1 – XVIII. 2. Marcus Aurelius Numerius Numerian († 284) – youngest son of Cara; Caesar in 282–283; August in 283–284 About him see: SHA. Car. X. 1 – XII. 2. Carus died from a lightning strike near Ctesiphon during the war with the Persians at the end of 283 (the author of “Extracts from Aurelius Victor” erroneously estimates the duration of his reign as two years; see: Epit. XXXVIII. 2). Numerian was killed by the praetorian prefect Aprus in October 284, and Carinus fell in battle with Diocletian in the summer of 285. Guy Aurelius Valerius Diocletian (245–316) – a native of Dalmatia; son of a freedman; chief of domestics under Kara; Proclaimed emperor by the Roman army at Chalcedon on November 17, 284. On April 1, 286, Diocletian made Maximian Herculius his co-ruler, giving him the title of Augustus, and on March 1, 293, he also shared power with Constantius I Chlorus and Galerius, whom he elevated to the dignity of Caesars. This is how the tetrarchy (“power of four”) arose. Diocletian ruled the eastern, and Maximian Herculius the western part of the Empire; Gaul and Britain were under the rule of Constantius Chlorus, and the Balkan provinces were under the rule of Galerius. According to the Chronicle of Eusebius-Jerome, Dionysius occupied the Roman See for 12 years (Chron. Olymp. 261). Felix - Bishop of Rome in 269–274; an active fighter against the heresy of Paul of Samosata; During the persecution under Aurelian, he suffered martyrdom in prison. The “Chronicle” of Eusebius-Jerome erroneously dates Felix’s pontificate to the reign of Probus (Chron. Olymp. 264). Memory November 2. Manes (Mani) (214–276) – Persian; founder of the heretical sect of the Manichaeans. In 242 he acted as the creator of a new religion. He strove for a synthesis of Christianity and ancient Persian beliefs and on this basis developed a kind of Persian Gnosticism. Mani's teaching is characterized by a clearly expressed dualism: he assumed the primordial existence of two completely opposite elements - light and darkness, eternally residing in world space; in the struggle of these principles, part of the original light was absorbed by matter, due to which the “soul of the world” was formed, striving for liberation from darkness; such liberation is carried out by the spirits of light through the prophets and Jesus, who came into the world in a ghostly body to comfort and enlighten the human race; deliverance from darkness must come through the acceptance of the true teaching, begun by Christ and completed by Mani; history will end with a global catastrophe, the death of matter and the liberation of the spirit. Mani denied the Old Testament, and recognized only separate fragments from the New. Pursued by magicians, he wandered for a long time and was finally executed by order of the Persian Shah Bahram I. About him, see: Widengren G. Mani and Manichaeism. St. Petersburg, 2001; Hütter M. Mani und die Sasaniden. Der iranisch-gnostische Synkretismus einer Weltreligion. Innsbruck, 1988; Ort L. J. K. Mani. A religious-historical description of his personality. Leiden, 1967; Tubach J. Manis Jugend // Ancient Society. Vol. 24.1993. P. 119–138. Manichaeism spread among Christian communities over a vast territory from India to North Africa and Spain. In 372, the Manichaeans were subjected to severe persecution by the Christian Church and were eventually defeated. However, Manichaeism had a great influence on various medieval heresies (Paulicians, Bogomils, Waldensians). See: Smagina E. B. Manichaeism: According to early sources. M., 2011; Khosroev A. L. History of Manichaeism (Prolegomena). St. Petersburg, 2007; Coyle J.K. Manichaeism and Its Legacy. Leiden, 2009; Emerging from Darkness: Studies in the Recovery of Manichaean Sources/Eds. P. A. Mirecki and J. D. BeDuhn. Leiden, 1997; New Light on Manichaeism: Papers from the Sixth International Congress on Manichaeism/Ed. J. D. BeDuhn. Leiden, 2009. See also: Chron. Olymp. 264. Eutychian - Bishop of Rome in 275–283. See also: Chron. Olymp. 265. In fact, Eutychian ruled not for more than 9 months, but for 8 years. Guy - Bishop of Rome in 283–296; relative of Emperor Diocletian. He suffered martyrdom. Memory April 22. See also: Chron. Olymp. 265. In fact, Guy reigned for 13 years. Marcellinus - Bishop of Rome in 296-304. He suffered martyrdom during the Great Persecution. Memory 7 June. See also: Chron. Olymp. 262. Timaeus - Bishop of Antioch in 273–282. See also: Ibid. 265. Cyril - Bishop of Antioch in 282–298. Memory 22 July. See also: Ibid. 270. Tyrannus - Bishop of Antioch in 298-311. Memory March 6. Anatolius (c. 230–282) – Bishop of Laodicea in 268–282. Memory 3 July. Brukhium (Basily) - a fortified quarter of Alexandria, closing the Great Harbor from the south; it contained the entire complex of royal palaces and most of the city's public buildings and monuments (Museion, Caesarion, Gymnasium, etc.). This passage deals with the siege of Alexandria by Theodotus, the general of Emperor Gallienus, during the revolt of Aemilian in the early 60s. III century According to the Chronicle of Eusebius-Jerome, Bruchia was taken and destroyed in the first year of the reign of Claudius II, i.e. in 268/269 (Chron. Olymp. 262). Council (bule) - a body of city government in Alexandria, consisting of hereditary magistrates and performing primarily judicial functions. Created by decree of Septimius Severus in 202. See: SHA. Sev. XVII. 2. Every 19-year period, all phases of the moon fall on the same number of months. Astronomers called this phenomenon the “lunar cycle” or “circle of the moon.” Phamenoth is the seventh month of the ancient Egyptian calendar. Distros is the second month of the Syro-Macedonian calendar, corresponding to March. We are talking about the annual movement of the Sun along the ecliptic through twelve constellations. Thus, Anatoly accepts the Roman point of view on the date of Easter. Phil. De opif. mun. 116; Jos. Ant. HI. 10.5. The ecliptic is the large circle of the celestial sphere along which the Sun makes its apparent annual path. The ecliptic crosses the celestial equator at two opposite points, which are called the spring and autumn equinoxes. In the era of Eusebius, the point of the vernal equinox was in the constellation Aries, the point of the autumn equinox was in the constellation Libra. Θεόδοτος (Greek) – God-given. Pierius - Alexandrian presbyter during the reign of Cara and Diocletian; successor of Theognostus as head of the Alexandrian catechetical school. For his eloquence and numerous writings, he was awarded the nickname “Origen the Younger.” According to one version, he suffered martyrdom during the Great Persecution; according to another, he died a natural death in Rome. Author of exegetical and theological treatises “On the Prophet Hosea” (or “On Easter and the Prophet Hosea”), “On the Gospel of Luke”, “On the Mother of God”, as well as “The Life of St. Pamphyla." See: Pierius catechista Alexandrinus. Fragmenta // PG. T. 10. Col. 241–246.0 German see: Hier. Vir. ill. LXXVI; Phot. Cod. 119. See also: Quasten J. Patrology. Vol. 2. P. 111–113. See also: Chron. Olymp. 269. Zamvda (Zamuda, Zavda) - bishop of Jerusalem at the end of the 3rd century. Memory 19 February. See also: Ibid. 270. Hermon – Bishop of Jerusalem during the Great Persecution See also: Ibid. 265. Theona – Bishop of Alexandria in 282–300. From his writings, the Message to the Chief Imperial Bedmaster has come down to us. Memory 28 December. Achilles - Alexandrian presbyter; head of the Alexandria Catechetical School; Bishop of Alexandria in 311–312 Commemorated June 3. Peter is Feona’s student; head of the Alexandria Catechetical School; an ardent opponent of Origen; Bishop of Alexandria in 300–311 He suffered martyrdom (beheaded on the orders of Maximin Daza). The account of Peter's martyrdom survives in Greek, Latin, Syriac, and Coptic versions. Memory November 25. The author of the treatise “On Repentance” (included in the Canonical Rules of the Christian Church), as well as the works “On Divinity”, “On Soul and Body”, “On the Resurrection”, “On the Coming of Our Savior” and the Epistle to the Alexandrians about Meletius, preserved only in fragments. See: Sancti Petri episcopi Alexandrini et martyris Epistola canonica; Fragmenta // PG. T. 18. Col. 467–522. About Peter of Alexandria, see below: VIII. 13.7; IX. 6.2. See also: Chron. Olymp. 270; Athan. Apol. contra Ar. 59. From the scientific literature, see: Quasten J. Patrology. Vol. 2. P. 113–118. The ninth year of the Great Persecution - from February 23, 311 to February 22, 312. You might be interested in: