[1265] [See Introductory Note, p. 143, supra; also p. 99, note 8, supra.]
[1266] Hist. Eccl., vii. 32.
[1267] Perhaps only speculatively (see Frag. II. infra), not dogmatically. Compare Wordsworth's Platonic Ode on Immortality.]
[1268] Lardner (part ii. book i. chap. xxiv.) does not think that there was a commentary written by Pierius on this epistle, but only that the word of Paul, mentioned below, was expounded at length in some work or other by Pierius. Fabricius holds the opposite opinion.--Tr.
[1269] See Eusebius as above, Jerome in the preface to Hosea, Photius, cod. 118, 119; Epiphanius, 69, 2; Lardner, part ii. book i. chap. 24; &c.
I.--A Fragment of a Work of Pierius on the First Epistle of Paul to the Corinthians. [1270]
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Origen, Dionysius, Pierius, Eusebius of Cæsareia, Didymus, and Apollinaris, have interpreted this epistle most copiously; [1271] of whom Pierius, when he was expounding and unfolding the meaning of the apostle, and purposed to explain the words, For I would that all men were even as I myself, [1272] added this remark: In saying this, Paul, without disguise, preaches celibacy. [1273]
[1270] This very brief quotation is preserved in Jerome's Second Epistle to Pammachius.
[1271] Latissime.
[1272] 1 Cor. vii. 7.
[1273] Vol. iv. p. 243, edit. Benedictin. [No doubt he does, as did his Master, Christ, before him, and under the same limitations. Matt. xix. 12.]
II.--A Section on the Writings of Pierius. [1274]
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Different Discourses of the Presbyter Pierius.
There was read a book by Pierius the presbyter, who, they say, endured the conflict [1275] for Christ, along with his brother Isidorus. And he is reputed to have been the teacher of the martyr Pamphilus in ecclesiastical studies, and to have been president of the school at Alexandria. The work contained twelve books. [1276] And in style he is perspicuous and clear, with the easy flow, as it were, of a spoken address, displaying no signs of laboured art, [1277] but bearing us quietly along, smoothly and gently, like off-hand speaking. And in argument he is most fertile, if any one is so. And he expresses his opinion on many things outside what is now established in the Church, perhaps in an antique manner; [1278] but with respect to the Father and the Son, he sets forth his sentiments piously, except that he speaks of two substances and two natures; using, however, the terms substance and nature, as is apparent from what follows, and from what precedes this passage, in the sense of person [1279] and not in the sense put on it by the adherents of Arius. With respect to the Spirit, however, he lays down his opinion in a very dangerous and far from pious manner. For he affirms that He is inferior to the Father and the Son in glory. [1280] He has a passage also in the book [1281] entitled, On the Gospel according to Luke, from which it is possible to show that the honour or dishonour of the image is also the honour or dishonour of the original. And, again, he indulges in some obscure speculations, after the manner of the nonsense of Origen, on the subject of the "pre-existence of souls." And also in the book on the Passover (Easter) and on Hosea, he treats both of the cherubim made by Moses, and of the pillar of Jacob, in which passages he admits the actual construction of those things, but propounds the foolish theory that they were given economically, and that they were in no respect like other things which are made; inasmuch as they bore the likeness of no other form, but had only, as he foolishly says, the appearance of wings. [1282]
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[1274] From the Bibliotheca of Photius, cod. 119, p. 300, ed. Hoeschel.
[1275] Of martyrdom.
[1276] logous.
[1277] epimeles endeiknumenos.
[1278] [e.g., his Platonic ideas, as explained in note 3, p. 156, supra.]
[1279] upostasis. [See my remarks, vol. iv. p. v., introductory.]
[1280] [Photos must often be received with a grain of salt.]
[1281] eis ton logon. [On images, etc., Photius is no authority.]
[1282] The text here is evidently corrupt. It runs thus: oikonomias de logo sunchorethenai mataiologei hos ouden esan hos hetera ta gegenemena. hos oude tupon allon ephere morphes, alla monon pterugon kenologei pherein auta schema. Hoeschelius proposes hos ouden esan, hos heteron esan, hos hetera, &c., and he rejects the hos in hos ouden tupon on the authority of four codices.--Tr.
theonas epistle_to_lucianus anf06 theonas-epistle_to_lucianus The Epistle of Theonas, Bishop of Alexandria, to Lucianus, the Cheif Chamberlain /ccel/schaff/anf06.vi.vii.html
Theonas of Alexandria
Theonas of Alexandria.
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Translator's Biographical Notice.
[a.d. 300.] Of this Theonas we know extremely little. Eusebius [1283] tells us that Maximus, who had held the episcopal office at Alexandria for eighteen years after the death of Dionysius, was succeeded by Theonas. That bishopric, we also learn, he held for nineteen years. His date is fixed as from about 282 to 300 a.d. The only thing of his that has come down to our time is his letter to Lucianus, the chief chamberlain, [1284] and a person in high favour with the emperor. This epistle, which is a letter of advice to that individual on the duties of his office, was first published in the Spicilegium of Dacherius, and again in Gallandi's Bibliotheca. The name of the emperor is not given, neither does the letter itself tell us who the Bishop Theonas was who wrote it. Hence some have, without much reason, supposed another Theonas, bishop of Cyzicus, as the author. And some, such as Cave, have thought the emperor in question was Constantius Chlorus. But the whole circumstances suit Diocletian best. [1285] Some infer from the diction of the epistle, as we have it, that it is a translation from a Greek original.
[1283] Hist. Eccl., vii. 32.
[1284] Præpositus cubiculariorum.
[1285] See Neander's Church History, vol. i. p. 197 (Bohn). [Christians began to be preferred for their probity. Diocletian's reign at first gave the Church a long peace (see vol. iv. p. 126) of well-nigh ten years.]
The Epistle of Theonas, Bishop of Alexandria, to Lucianus, the Chief Chamberlain. [1286]
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Bishop Theonas to Lucianus, the Chief Chamberlain of Our Most Invincible Emperor.
I.
I give thanks to Almighty God and our Lord Jesus Christ, who has not given over the manifesting of His faith throughout the whole world, as the sole specific for our salvation, [1287] and the extending of it even in the course of the persecutions of despots. Yea, like gold reduced in the furnace, it has only been made to shine the more under the storms of persecution, and its truth and grandeur have only become always the more and more illustrious, so that now, peace being granted to the churches by our gracious prince, the works of Christians are shining even in sight of the unbelieving, and God your Father, who is in heaven, is glorified thereby; [1288] a thing which, if we desire to be Christians in deed rather than in word, we ought to seek and aspire after as our first object on account of our salvation. For if we seek our own glory, we set our desire upon a vain and perishing object, and one which leads ourselves on to death. But the glory of the Father and of the Son, who for our salvation was nailed to the cross, makes us safe for the everlasting redemption; and that is the greatest hope of Christians.
Wherefore, my Lucianus, I neither suppose nor desire that you should make it a matter of boasting, that by your means many persons belonging to the palace of the emperor have been brought to the knowledge of the truth; but rather does it become us to give the thanks to our God who has made thee a good instrument for a good work, and has raised thee to great honour with the emperor, that you might diffuse the sweet savour of the Christian name to His own glory and to the salvation of many. For just the more completely that the emperor himself, though not yet attached [1289] to the Christian religion, has entrusted the care of his life and person to these same Christians as his more faithful servants, so much the more careful ought ye to be, and the more diligent and watchful in seeing to his safety and in attending upon him, so that the name of Christ may be greatly glorified thereby, and His faith extended daily through you who wait upon the emperor. For in old times some former princes thought us malevolent and filled with all manner of crime; but now, seeing your good works, they should not be able to avoid glorifying Christ Himself. [1290]
[1286] In Dacherii Spicilegium, iii. pp. 297-299.
[1287] In salutis nostræ unicum remedium.
[1288] Matt. v. 16.
[1289] Ascriptus.
[1290] [A beautiful concern of our author for the honour of the Master seems to have dictated this noble letter. Matt. v. 16.]
II.
Therefore you ought to strive to the utmost of your power not to fall into a base or dishonourable, not to say an absolutely flagitious way of thinking, lest the name of Christ be thus blasphemed even by you. Be it far from you that you should sell the privilege of access to the emperor to any one for money, or that you should by any means place a dishonest account of any affair before your prince, won over either by prayers or by bribes. Let all the lust of avarice be put from you, which serves the cause of idolatry rather than the religion of Christ. [1291] No filthy lucre, no duplicity, can befit the Christian who embraces the simple and unadorned [1292] Christ. Let no scurrilous or base talk have place among you. Let all things be done with modesty, courteousness, affability, and uprightness, so that the name of our God and Lord Jesus Christ may be glorified in all.
Discharge the official duties to which you are severally appointed with the utmost fear of God and affection to your prince, and perfect carefulness. Consider that every command of the emperor which does not offend God has proceeded from God Himself; [1293] and execute it in love as well as in fear, and with all cheerfulness. For there is nothing which so well refreshes a man who is wearied out with weighty cares as the seasonable cheerfulness and benign patience of an intimate servant; nor, again, on the other hand, does anything so much annoy and vex him as the moroseness and impatience and grumbling of his servant. Be such things far from you Christians, whose walk is in zeal for the faith. [1294] But in order that God may be honoured [1295] in yourselves, suppress ye and tread down all your vices of mind and body. Be clothed with patience and courtesy; be replenished with the virtues and the hope of Christ. Bear all things for the sake of your Creator Himself; endure all things; overcome and get above all things, that ye may win Christ the Lord. Great are these duties, and full of painstaking. But he that striveth for the mastery [1296] is temperate in all things; and they do it to obtain a corruptible crown, but we an incorruptible.
[1291] Eph. v. 4, 5.
[1292] Nudum.
[1293] [See note 1, p. 108, supra.]
[1294] Qui zelo fidei inceditis.
[1295] 1 Peter iv. 11.
[1296] 1 Cor. ix. 25.
III.
But because, as I apprehend it, ye are assigned to different offices, and you, Lucianus, are styled the head of them all, whom, also, by the grace of Christ given you, you are able to direct and dispose in their different spheres, I am certain that it will not displease you if I also bring before your notice, in a particular and summary manner, some of my sentiments on the subject of these offices. For I hear that one of you keeps the private moneys of the emperor; another the imperial robes and ornaments; another the precious vessels; another the books, who, I understand, does not as yet belong to the believers; and others the different parts of the household goods. And in what manner, therefore, these charges ought, in my judgment, to be executed, I shall indicate in a few words.
IV.
He who has charge of the private moneys of the emperor ought to keep every thing in an exact reckoning. He should be ready at any time to give an accurate account of all things. He should note down every thing in writing, if it is at all possible, before giving money to another. He should never trust such things to his memory, which, being drawn off day by day to other matters, readily fails us, so that, without writing, we sometimes honestly certify things which have never existed; neither should this kind of writing be of a commonplace order, but such as easily and clearly unfolds all things, and leaves the mind of the inquirer without any scruple or doubt on the subject; a thing which will easily be effected if a distinct and separate account is kept in writing of all receipts, and of the time when, and the person by whom, and the place at which they were made. [1297] And, in like manner, all that is paid out to others, or expended by order of the emperor, should be entered in its own place by itself in the reckoning; and that servant should be faithful and prudent, so that his lord may rejoice that he has set him over his goods, [1298] and may glorify Christ in him.