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Dionysius of Alexandria, Saint: Elenchus et Apologia (Fragmenta)

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These are fragments of the defence that Dionysius, bishop of Alexandria, addressed to his namesake Pope Dionysius of Rome, after he had been accused of separating the Son from the Father in his writings against the Sabellians. The excerpts, arranged by the books from which they come, are preserved by Athanasius, whose comments are woven into the text. Dionysius affirms that there was never a time when God was not Father, and that the Son, as the radiance of eternal light, is himself eternal, using the image of the sun and its brightness. Elsewhere he insists that Father, Son and Spirit cannot be separated, and that he extends the indivisible unity into a Trinity and draws the Trinity back into unity.

The fragments are important evidence for third-century debate about the Trinity, between the dangers of Sabellianism, which merged Father and Son, and language that seemed to subordinate the Son. Athanasius quoted them in the fourth century to show that Dionysius was no forerunner of Arius. The Patrologia Latina gives a Latin version with the Greek, and some passages appear in Greek. They remain a primary source for the so-called affair of the two Dionysii.

About this edition. The Latin text comes from Corpus Corporum, the Latin text repository of the University of Zurich (edition: Jacques-Paul Migne, Patrologia Latina, vol. 5, Parisiis 1844), reused with attribution for non-commercial purposes (CC BY-NC-SA). Every word has been analyzed with LatinCy, a neural language model for Latin — click or tap any word for its dictionary form, part of speech, and complete morphology, together with the full entry from Lewis & Short’s A Latin Dictionary.

Latin · Early Christian Writings
Elenchus et Apologia (Fragmenta)
Dionysius of Alexandria, Saint · Ex primo libro, · every word parsed
1
Non enim erat tempus, quando Deus non erat Pater.
1·2
Et in sequentibus (inquit Athanasius) profitetur Christum semper esse, ut pote uerbum et sapientiam et uirtutem.
Neque uero Deus cum haec non peperisset postea Filium genuit: sed quia Filius non a se ipso, uerum a Patre habet esse.
2·2
Et post pauca de ipso Filio dicit:
Cum sit splendor lucis aeternae, prorsus et ipse aeternus est. Luce enim semper existente manifestum est et splendorem semper exsistere: eo quippe lux esse intelligitur, quod splendeat, ac fieri nequit ut lux non luceat. Rursum enim ad exempla ueniamus. Si sol est, est quoque splendor, est et dies: horum si nihil est, multum abest ut sol adsit. Quod si sol aeternus esset, dies quoque numquam deficeret. Nunc autem (neque enim ita se res habet) dies sole incipiente incipit, ac desinente desinit. Deus autem aeterna lux est, quae neque incoepit, neque deficiet unquam. Ipsi ergo praelucet ac coexsistit aeternus splendor, qui sine initio exsistens et semper genitus, ante eum emicat, quique est ea sapientia, quae dicit, Ego eram qua gaudebat: et delectabar quotidie ante faciem eius omni tempore .
3·2
Et paulo post sermonem de eodem sic prosequitur:
Cum ergo aeternus sit Pater, aeternus est et Filius, lumen de lumine. Ubi enim est genitor, est et proles. Si autem proles non est, quomodo et cuius potest esse genitor? Atqui ambo sunt, et semper sunt. Cum igitur Deus sit lux, Christus est splendor. Cum autem Spiritus sit, Spiritus enim, inquit, est Deus ; congruenter rursum Christus uapor dicitur: Est enim, inquit, uapor uirtutis Dei .
4·2
Rursumque dicit:
5
Solus autem Filius semper coexsistens Patri, et plenus eo qui est, ipse etiam est, cum sit ex Patre .
1·2
Ου γαρ ην οτε ο Θεος ουκ ην Πατηρ.
1·2·2
Και τουτο οιδεν (ait Athanasius statim post) εν τοις, εξης αει τον Χριστον ειναι, λογον οντα, και σοφιαν, και δυναμιν.
2·2
Ου γαρ δη τουτων αγονος ων Θεος, ειτα επαιδοποιησατο, αλλ' οτι μη παρ' εαυτου ο Υιος, αλλ' εκ του Πατρος εχει το ειναι.
2·2·2
Και μετ' ολιγα (pergit dicere Athanasius) παλιν περι του αυτου φησιν·
3·2
Απαυγασμα δε ων φωτος αιδιου, παντως και αυτος αιδιος εστιν. οντος γαρ αει του φωτος, δηλον ως εστιν αει το απαυγασμα. τουτω γαρ, και οτι φως εστι, τω καταυγαζειν νοειται, και φως ου δυναται μη φωτιζον ειναι. παλιν γαρ ελθωμεν επι τα παραδειγματα. ει εστιν ηλιος, εστιν ημερα· ει τοιουτων μηδεν εστι, πολυ γε δει και παρειναι ηλιον ει μεν ουν αιδιος ο ηλιος, απαυστος αν ην και η ημερα νυν δε, ου γαρ εστιν, αρξαμενου τε ηρξατο, και παυομενου παυεται. ο δε γε Θεος αιωνιον εστι φως, ουτε αρξαμενον, ουτε ληξον ποτε. ουκουν αιωνιον προκειται, και συνεστιν αυτω το απαυγασμα αναρχον και αειγενες, προφαινομενον αυτου, οπερ εστιν η λεγουσα σοφια, Εγω ημην η προσεχαιρε· καθ' ημεραν δε ευφραινομην εν προσωπω αυτου εν παντι καιρω.
3·2·2
Και αυθις επαγει μετ' ολιγα (inquit Athanasius), περι του αυτου λεγων·
4·2
Οντος ουν αιωνιου του Πατρος, αιωνιος ο Υιος εστι, φως εκ φωτος ων· οντος γαρ γονεως, εστι και τεκνον· ει δε μη τεκνον ειη, πως και τινος ειναι δυναται γονευς; αλλ' εισιν αμφω, και εισιν αει.
4·2·2
Ειτα παλιν προστιθησι ταυτα (Athanasius ait):
4·3
Φωτος μεν ουν οντος του Θεου. ο Χριστος εστιν απαυγασμα. πνευματος δε οντος· Πνευμα, γαρ, φησιν, ο Θεος· αναλογως παλιν ο Χριστος ατμος λεγεται· Ατμος, γαρ, φησιν, εστι της του Θεου δυναμεως.
4·4
Και εκ του δευτερου (inquit Athanasius) παλιν φησι
5·2
Μονος δε ο Υιος αει συνων τω Πατρι, και του οντος πληρουμενος, και αυτος εστιν, ων εκ του Πατρος. Haec excitata sunt serie continua a S. Athanasio in Epistola de Sententia Dionysii, num. 15, p. 253, ed. Benedictin.
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Text: Perseus Digital Library, licensed CC BY-SA. Dictionary: Lewis & Short (Perseus, CC BY-SA). Morphology: LatinCy — machine parsing, corrected against the AGDT & PROIEL treebanks and Morpheus.
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