PL 5 · cols. 129–136

Concilium Romanum in causa Dionysii Alexandrini, de sabellianismo accusati, habitum anno CCLXIII, tempore Dionysii papae

Editors' preface

PL 5:129

CONCILIUM ROMANUM

THE ROMAN COUNCIL

IN CAUSA DIONYSII ALEXANDRINI, DE SABELLIANISMO ACCUSATI.

IN THE CASE OF DIONYSIUS OF ALEXANDRIA, ACCUSED OF SABELLIANISM.

HABITUM ANNO CCLXIII, TEMPORE DIONYSII PAPAE.

HELD IN THE YEAR CCLXIII, IN THE TIME OF POPE DIONYSIUS.

Concilium romanum. Hoc concilium auctore Dionysio papa celebratum est Romae, anno Domini 263 hanc ob causam: cum Sabelliana, haeresis, auctore Sabellio oborta ac propagata, gloriosissimae et adorandae Trinitati personarum distinctionem auferret, Dionysius Alexandrinus sui officii esse ratus hominem Libycum sibi subditum refellere, in eum lucubrationes quasdam scripsit, quibus sinistro judicio Pentapolitanorum, non personarum tantum, sed etiam naturae divinae distinctionem ac diversitatem tueretur. Pentapolitani igitur eumdem Dionysium Alexandrinum, quasi de fide et Trinitate non recte sentiret, apud Dionysium pontificem accusant. Pontifex hoc episcoporum conventu indicto, Dionysium Alexandrinum

The Roman council. This council was held at Rome under the presidency of Pope Dionysius in the year of the Lord 263, for this reason: since the Sabellian heresy, which arose and was spread with Sabellius as its author, was taking away the distinction of Persons from the most glorious and adorable Trinity, Dionysius of Alexandria, thinking it his duty to refute a Libyan man who was subject to him, wrote certain studied works against him, in which, in the unfavourable judgement of the Pentapolitans, he maintained a distinction and diversity not only of the Persons but also of the divine nature. The Pentapolitans therefore accuse this same Dionysius of Alexandria before Dionysius the pontiff, as one who did not think rightly about the faith and the Trinity. The pontiff, having convened this assembly of bishops, Dionysius of Alexandria

Editors' notes and page, col. 129

Page

running head: CONCILIUM ROMANUM IN CAUSA DIONYSI[I] (cut off at the image edge; column number 129 not set)
marginal letters: A Ab Eusebio lib. VII Hist.; B et non sine Dei nutu; C a captivitate redemptos; D Concilium romanum. Hoc concilium
old-edition numerals: (none)
other: a full-width band stands across cols 129/130 in mid-page: the 5 paragraph(s) above it in col 130 are set here, after the 4 above it in col 129 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
other: the column opens with the end of the previous work (another unit); not set here: the unit begins at Concilium romanum. Hoc concilium
running head: 129 CONCILIUM ROMANUM IN CAUSA DIONYSII ALEXANDRINI HABITUM. 130
marginal letters: A ‹post annum 260› (col 130); B ‹fectus renuntiatur› (col 130); C ‹dem opificis edendas› (col 130); D ‹num ad concilium citat› (col 130)
old-edition numerals: (none)
other: the matter above the band (Epistola IV–VII, cols 129–130) belongs to the previous unit and is not set.
other: the whole paragraph is editors' prose (layer 1 of this unit). "Alexandri-|num" split across the column break: set whole here as "Alexandrinum"; c130 begins "ad concilium".
other: UNSURE "Libycum": the bold type is blotted (looks like "Libyrum"); set as Libycum. Several bold words at the line starts (Sabellio, Dionysius, lucubrationes quasdam, Pentapolitanorum, naturae divinae, apud Dionysium, episcoporum) are heavily inked but legible.

PL 5:130

ad concilium citat et quid de natura ac ineffabil⟨i⟩ gloriosissimae Trinitatis substantia sentiat, unam eamdemve, an vero diversam in tribus personis subsistentem divinam naturam esse credat, scripto profiteri mandat. Episcopus Alexandrinus calumniose accusatus, pontificis decreto paret, epistolam mentis suae indicem, et criminis objecti purgatricem, quae extat apud Baronium hoc anno, num. 34, cum quatuor apologeticis libris pro sui defensione conscriptis propediem afferendis, mittit. Quibus habitis, cum Pentapolitanorum accusantium, et Dionysii sese purgantis causa diu multumque discussa fuisset, praevio maturo consilio, Dionysius Alexandrinus episcopus, omnium episcoporum, qui huic concilio interfuerunt, sententia ac judicio ab accusatorum calumnia

summons to the council, and orders him to declare in writing what he thinks about the nature and ineffable substance of the most glorious Trinity: whether he believes the divine nature to be one and the same, or rather diverse, subsisting in three Persons. The bishop of Alexandria, calumniously accused, obeys the pontiff's decree and sends a letter that shows his mind and clears him of the charge laid against him, which is extant in Baronius under this year, no. 34, together with four apologetic books written in his own defence, to be brought shortly. When these had been received, and the case of the accusing Pentapolitans and of Dionysius clearing himself had been long and much debated, after mature deliberation Dionysius, bishop of Alexandria, by the sentence and judgement of all the bishops who took part in this council, from the calumny of his accusers

Editors' notes and page, col. 130

Footnotes

(1) ‹anchor: TEMPORE DIONYSII PAPAE› · call in col 130 (in the full-width title, right half)

Dubius est annus.

The year is doubtful.

(printed under page 69)

Page

gap: the text in this column is not set: column absent from our scan (corpus/RESCAN_QUEUE.md) (2026-10-31). Marked gap (Ray's ruling); not retried.

PL 5:135

confessio (professio, ita in ms.) periculosa est et (Hadr. coll. 64, et an. interpretat. constitut. 12, tit. 1, lib. IX, cod. Theodos. 3, q. 4, Alieni) admitti non debet. Similiter alieni erroris socium, vel a sui voluntarie propositi tramite recedentem, aut sacris patrum regulis et constitutionibus impedientem, suscipere non possumus, nec debemus, nec impetere recte crudentes, vel sanctorum patrum sanctionibus obtemperantes permittimus: quia infames omnes esse censemus, qui suam aut Christianam praevaricantur legem, aut apostolicam vel regularem libenter postponunt auctoritatem. Haec itaque, frater charissime, quae pro affectu sacerdotalis nominis et honoris impendimus, tibi tuisque subditis, et omnibus tenenda, et aliis nuntianda, atque praedicanda mandamus, quibus et pietas ad utilitatem, et sit ad fructum dilectio. Unde abjurgando, hortando, suadendo, blandiendo, consolando, prodesse, quibus possumus, festinemus. Lingua nostra bonis fomentum sit, pravis aculeus. Timidos retundat, iratos

confession (profession, so in the ms.) is dangerous and (Hadr. coll. 64, and an. interpretat. constitut. 12, tit. 1, lib. IX, cod. Theodos. 3, q. 4, Alieni) ought not to be admitted. Likewise we cannot, nor ought we to, receive the associate of another's error, or one who voluntarily withdraws from the path of his purpose, or one who obstructs the sacred rules and constitutions of the fathers; nor do we permit [anyone] to attack those who believe rightly, or who obey the sanctions of the holy fathers: for we judge all to be infamous who transgress their own or the Christian law, or willingly set aside apostolic or canonical authority. These things therefore, dearest brother, which we bestow out of affection for the priestly name and honour, we command to be held by you and your subjects and by all, and to be announced and preached to others, whereby there may be both piety unto profit and love unto fruit. Hence by rebuking, exhorting, persuading, coaxing, consoling, let us hasten to benefit those whom we can. Let our tongue be a soothing balm to the good, a goad to the wicked. Let it beat back the timid, the angry

mitiget, pigros exacuat, desides hortando succendat, refugientibus suadeat, asperis blandiatur, desperatos consolatur, ut quia doctores dicimur, viam salutis gradientibus ostendamus. Simus in custodia vigilantes, aditum contra hostio insidias soiliciti muniamus. Et si quando perditam ovem de commissis gregibus error abduxerit, toto illam annisu ad caulas dominicas revocare contendamus, ut de pastoris nomine quod habemus, non supplicium, sed praemium consequamur. Quia ergo in his omnibus divinae gratiae adjutorium opus est, omnipotentis Dei, assiduis precibus clementiam exoremus, quatenus ad haec nobis operanda, et velle tribuat, et posse concedat, atque in ea nos via, cum fructibus boni operis, quam se pastor pastorum esse testatus est, dirigat, ut sine quo nihil agere possumus, per ipsum implere omnia valeamus. Data V Idus septembris Claudio et Paterno viris clarissimis consulibus.

may soften, rouse the sluggish, kindle the idle by exhorting, persuade those who flee, coax the harsh, console the despairing, so that, since we are called teachers, we may show the way of salvation to those who walk. Let us be watchful in our guard, let us anxiously fortify the approach against the snares of the enemy. And if ever error should lead away a lost sheep from the flocks entrusted to us, let us strive with all our effort to call it back to the Lord's folds, so that from the name of shepherd which we bear we may obtain not punishment but reward. Since therefore in all these things the help of divine grace is needed, let us entreat with constant prayers the clemency of almighty God, that for accomplishing these things He may grant us both to will and to be able, and may direct us, with the fruits of good work, in that way which He, the Shepherd of shepherds, testified Himself to be, so that through Him, without Whom we can do nothing, we may be able to fulfil all things. Given on the fifth day before the Ides of September, Claudius and Paternus, most illustrious men, being consuls.

Editors' notes and page, col. 135

Footnotes

(printed under page 70)

(1) ‹anchor: Haec itaque› · call in col 135

S. Greg., epist. 113, lib. VII, cujus verba ac stylum nemo non statim agnoscet.

St Gregory, Letter 113, book VII, whose words and style anyone will recognize at once.

(printed under page 70)

(2) ‹anchor: not visible› · note printed in col 135

An. 269.

The year 269.

(printed under page 70)

(3) ‹anchor: not visible› · note printed in col 135, running into col 136

Idem Dionysius papa teste sancto Athanasio lib. de decretis synodi Nicaenae adversus Sabellianos [col. 136] Utinam ea nunc adesset ad refellendos novos veteresque Arianos et Sabellianos.

The same Pope Dionysius, on the witness of Saint Athanasius in his book On the Decrees of the Synod of Nicaea, [wrote] against the Sabellians. Would that it were at hand now, to refute Arians and Sabellians new and old!

LECTIONES VARIANTES.

VARIANT READINGS.

(printed under page 70)

(a) ‹anchor: not visible› · printed in col 135

Consulendo Labb.

"Consulendo" ("by consulting"), Labbe.

(printed under page 70)

(b) ‹anchor: Timidos› · printed in col 135

Tumidos, Labb.

"Tumidos" ("swollen"), Labbe.

(printed under page 70)

Hortatur, Labb.

"Hortatur" ("he exhorts"), Labbe.

(printed under page 70)

(d) ‹anchor: doctores› · printed in col 136

Dectores Lab.

"Dectores" (as printed; probably "Doctores", "teachers"), Labbe.

(printed under page 70)

(e) ‹anchor: not visible› · printed in col 136

Per devia, Lab.

"Per devia" ("by byways"), Labbe.

(printed under page 70)

(f) ‹anchor: not visible› · printed in col 136

Facere nihil assurgimus, Lab.

"Facere nihil assurgimus" ("we rise up to do nothing"), Labbe.

(printed under page 70)

(1) ‹anchor: substitutus est› · call in col 135

Euseb. Hist. eccles., lib. VII, cap. 30 et 32; Pagius, ad annum 274, n. 2; l'Art. de vérifier les dates, pag. 243; Saccarelli, Hist. eccl., tom. IV, pag. 128.

Eusebius, Ecclesiastical History, book 7, chapters 30 and 32; Pagi, at the year 274, no. 2; L'Art de vérifier les dates, p. 243; Saccarelli, Historia ecclesiastica, vol. 4, p. 128.

(printed under page 70)

Footnotes

(2) ‹anchor: memorias martyrum› · call in col 136

Bona, lib. I, Rer. liturg., cap. 19, § 5. De Felice primo Summo Pontifice scribit Anastasius : Hic constituit supra sepulchra aut memorias martyrum missas celebrari, quia fortassis de hoc legem edidit, ne aliter fieri posset. Hinc existimaverim ortum morem consecrandi altaria cum reliquiis martyrum. Baronius, ad annum 275, § 2, scribit : « Ejusmodi institutionem longe ante Felicis papae tempora Ecclesia sibi vindicat... Felicis ergo decretum stabilivisse videtur, quod absque scripto canone, traditione tantum simpliciter servaretur. » In hac sententia est etiam Tillemontius. Caeterum in hunc ipsum ritum verba Apocalypseos cap. VI : « Quare vidi subtus Altare Dei animas interfectorum propter Verbum Dei, » notante Bertio in Hist. eccles., tom. II, p. 3[?]3, § XIX, Dissert. de Rom. Episcop., saec. III, colligitur ex Ambrosio, Ep. 22, alias 54, ut ait : « Succedant victimae triumphales, ubi Christus hostia est; sed ille super altare, qui pro hominibus passus est, isti sub altari, qui illius redempti sunt passione. » Vide et Sermonem inter augustianos de SS., num. XI, nunc in appendicem rejectum. Confirmat ipsius ritus vetustatem prisca romanorum pontificum consuetudo sacrum peragendi supra beatorum apostolorum Petri et Pauli sepulchrum ; unde Hieronymus adv. Vigi- (continues)

Bona, Rerum liturgicarum book 1, chapter 19, § 5. Of Felix the first, Supreme Pontiff, Anastasius writes: "He established that Masses be celebrated over the tombs or memorials of the martyrs", because perhaps he made a law about this, that it might not be done otherwise. From this I would judge arose the custom of consecrating altars with relics of the martyrs. Baronius, at the year 275, § 2, writes: "The Church claims for itself that such an institution existed long before the times of Pope Felix... So Felix's decree seems to have established what, without a written canon, was observed simply by tradition." Tillemont too is of this opinion. Moreover, that the words of the Apocalypse, chapter 6, "Wherefore I saw under the Altar of God the souls of those slain for the Word of God", refer to this very rite is gathered, as Bertius notes in his Ecclesiastical History, vol. 2, p. 3[?]3, § 19, Dissertation on the Roman Bishops, third century, from Ambrose, Letter 22 (otherwise 54), where he says: "Let the triumphal victims come where Christ is the victim; but He upon the altar, who suffered for mankind; they under the altar, who were redeemed by His passion." See also the Sermon among the Augustinian ones On the Saints, no. 11, now relegated to the appendix. The antiquity of this rite is confirmed by the ancient custom of the Roman pontiffs of performing the sacrifice over the tomb of the blessed apostles Peter and Paul; whence Jerome, against Vigi[lantius] (continues)

(printed under page 70)

Page

running head: [DE S. FE]LICE ROMANO PONTIFICE. 136 (cut off at left edge)
marginal letters: A ‹mitiget, pigros exacuat›; B ‹est, dirigat, ut sine quo›; C ‹straret, Sabellium confutaret›; D ‹etiam Tillemontius› (in the footnotes)
old-edition numerals: (none)
other: the 1 paragraph(s) of this column above the full-width band are set under col 135 (reading order, moved on receipt)
other: the text of this column below the full-width band belongs to the next unit; not set here (rail-only part)
misprints kept as printed (col 136 paragraph, set under col 135): "consolatur" (for consoletur); "hostio" (for hostis); "soiliciti" (for solliciti)
other: QA Q3: the col 136 paragraph set under col 135 was read in full against the col 136 images; source and English agree with the page.
other: QA Q3: note (3) in n135 omits its col 136 portion, printed at the head of col 136's foot above the band, between "adversus Sabellianos" and "Utinam": "insignem scripsit epistolam in qua unitatem Dei in Trinitate et Trinitatem in unitate egregie conformavit." English: "wrote a remarkable letter in which he admirably set forth the unity of God in the Trinity and the Trinity in the unity." With it, n135's English should read "...of Nicaea, wrote against the Sabellians a remarkable letter, in which ..." without the supplied "[wrote]". To be set in n135.
other: QA Q3 UNSURE: variant (d) in n135 is set "Dectores"; at this resolution the page seems to print "Dcctores". Check at higher zoom.