Extant Fragments.

 Containing Various Sections of the Works.

 The Works of Dionysius.

 From the Books on Nature.

 I. In Opposition to Those of the School of Epicurus Who Deny the Existence of a Providence, and Refer the Constitution of the Universe to Atomic Bodie

 II. A Refutation of This Dogma on the Ground of Familiar Human Analogies.

 III. A Refutation on the Ground of the Constitution of the Universe.

 IV. A Refutation of the Same on the Grounds of the Human Constitution.

 V. That to Work is Not a Matter of Pain and Weariness to God.

 These certainly are not to be deemed pious who hold that matter is ungenerated, while they allow, indeed, that it is brought under the hand of God so

 Epistle to Dionysius Bishop of Rome.

 From the First Book.

 From the Same First Book.

 From the Same First Book.

 From the Second Book.

 From the Same Second Book.

 From the Same Second Book.

 From the Third Book.

 From the Fourth Book.

 About the Middle of the Treatise.

 And Again:

 The Conclusion of the Entire Treatise.

 The Epistle to Bishop Basilides.

 Canon I.

 Canon II.

 Canon III.

 Canon IV.

 Containing Epistles, or Fragments of Epistles.

 Part II.—Containing Epistles, or Fragments of Epistles.

 Dionysius to Novatus his brother, greeting. If you were carried on against your will, as you say, you will show that such has been the case by your vo

 1. The persecution with us did not commence with the imperial edict, but preceded it by a whole year. And a certain prophet and poet, an enemy to this

 In addition to all these, he writes likewise to Cornelius at Rome after receiving his Epistle against Novatus. And in that letter he also shows that h

 Understand, however, my brother, that all the churches located in the east, and also in remoter districts,

 1. Previously, indeed, (Stephen) had written letters about Helanus and Firmilianus, and about all who were established throughout Cilicia and Cappadoc

 I indeed gave attention to reading the books and carefully studying the traditions of heretics, to the extent indeed of corrupting my soul with their

 For we rightly repulse Novatian, who has rent the Church, and has drawn away some of the brethren to impiety and blasphemies who has brought into the

 For truly, brother, I have need of advice, and I crave your judgment, lest perchance I should be mistaken upon the matters which in such wise happen t

 1. Now I speak also before God, and He knoweth that I lie not: it was not by my own choice, neither was it without divine instruction, that I took to

 1. But Gallus did not understand the wickedness of Decius, nor did he note beforehand what it was that wrought his ruin. But he stumbled at the very s

 1. To other men, indeed, the present state of matters would not appear to offer a fit season for a festival: and this certainly is no festal time to t

 1. But what wonder should there be if I find it difficult to communicate by letter with those who are settled in remote districts, when it seems beyon

 Love is altogether and for ever on the alert, and casts about to do some good even to one who is unwilling to receive it. And many a time the man who

 Elucidations.

From the Fourth Book.

14. Even as our mind emits from itself a word,128 Ex Athan., Ep. de decret. Nic. Syn., 4. 25. [P. 94, notes 1, 2, infra.]—as says the prophet, “My heart hath uttered forth a good word,”129 Ps. xlv. 1.—and each of the two is distinct the one from the other, and maintaining a peculiar place, and one that is distinguished from the other; since the former indeed abides and is stirred in the heart, while the latter has its place in the tongue and in the mouth. And yet they are not apart from one another, nor deprived of one another; neither is the mind without the word, nor is the word without the mind; but the mind makes the word and appears in the word, and the word exhibits the mind wherein it was made. And the mind indeed is, as it were, the word immanent, while the word is the mind breaking forth.130 Emanant. [P. 49, supra, and vol. iii. p. 299, this series.] The mind passes into the word, and the word transmits the mind to the surrounding hearers; and thus the mind by means of the word takes its place in the souls of the hearers, entering in at the same time as the word. And indeed the mind is, as it were, the father of the word, existing in itself; but the word is as the son of the mind, and cannot be made before it nor without it, but exists with it, whence it has taken its seed and origin. In the same manner, also, the Almighty Father and Universal Mind has before all things the Son, the Word, and the discourse,131 Sermonem. [So Tertullian, Sermo, vol. iii. p. 299, note 19.] as the interpreter and messenger of Himself.