attempted to tamper with the Scriptures of the Lord, since they have attempted it on writings not comparable to them (οὐ τοιαύταις)." Thus we learn that it was then customary to read sacred books in the Christian assemblies; that this practice was not limited to our canonical books; that attempts were made by men regarded as heretics to corrupt these writings, and that such attempts were jealously guarded against. The value attached by Christians to writings was regulated rather by the character of their contents than by the dignity of the writer; for while there is no trace that the letter of Soter thus honoured at Corinth passed beyond that church, the letter of Dionysius himself became the property of the whole Christian community. But we learn the preeminent authority enjoyed by certain books, called the Scriptures of the Lord, which we cannot be wrong in identifying with some of the writings of our N.T. Dionysius, in the very brief fragments remaining, shews signs of acquaintance with the St. Matt., the Acts, I. Thess., and the Apocalypse. There is, therefore, no reason for limiting to the O.T. the "expositions of the divine Scriptures," which Eusebius tells us were contained in the letter of Dionysius to the churches of Pontus. In speaking of attempts to corrupt the Scriptures, Dionysius probably refers to the heresy of Marcion, against which, we are told, he wrote in his letter to the church of Nicomedia, "defending the rule of truth." We cannot lay much stress on a rhetorical passage where Jerome (Ep. ad Magnum, 83) includes Dionysius among those who had applied secular learning to the refutation of heresy, tracing each heresy to its source in the writings of the philosophers. Dionysius had probably also Marcionism in view, when he exhorted the church of Gortyna "to beware of the perversion of heretics," for we are told that its bp. Philip had found it necessary to compose a treatise against Marcion. We may see traces of the same heresy in the subjects treated of in the letter to the churches of Pontus (the home of Marcion), to which Dionysius gave instructions concerning marriage and chastity (marriage having been proscribed by Marcion), and which he also exhorted to receive back those who returned after any fall, whether into irregularity of living or into heretical error. But the rigorist tendencies here combated were exhibited also, not only among the then rising sects of the Encratites and Montanists, but by men of undoubted orthodoxy. Writing to the Cnossians Dionysius exhorts Pinytus the bp., a man highly commended by Eusebius for piety, orthodoxy, and learning, not to impose on the brethren too heavy a burden of chastity, but to regard the weakness of the many. Eusebius reports Pinytus as replying with expressions of high respect for Dionysius, which were understood by Rufinus to imply an adoption of his views. But he apparently persevered in his own opinion, for he exhorts Dionysius to impart to his people some more advanced instruction, lest if he fed them always with milk instead of with more solid food, they should continue in the state of children.
We are not told anything of the time or manner of the death of Dionysius. It must have been before the Paschal disputes in a.d. 198, when we find Palmas of Pontus still alive, but a new bishop (Bacchylus) at Corinth. The Greek church counts Dionysius among martyrs, and the Menaea name the sword as the instrument of his death; but there is no authority for his martyrdom earlier than Cedrenus, i.e. the end of the 11th cent. The Roman church only counts him among confessors. The abbey of St. Denis in France claimed to be in possession of the body of Dionysius of Corinth, alleged to have been brought from Greece to Rome, and given them in 1215 by Innocent III. The pope's bull is given by the Bollandists under April 8. See Routh, Rel. Sac. (2nd ed.), i. 178-201.
[G.S.]
Dionysius (6) of Alexandria. This "great bishop of Alexandria" (Eus. H. E. vi. Praef.) and "teacher of the catholic church" (Athan. de Sent. Dion. 6), was born, apparently, of a wealthy and honourable family (Eus. H. E. vii. 11, and Valesius ad loc.). He was an old man in a.d. 265 (Eus. H. E. vii. 27), and a presbyter in a.d. 233 (Hieron. de Vir. Ill. 69). His parents were Gentiles, and he was led to examine the claims of Christianity by private study (Ep. Dion. ap. Eus. H. E. vii. 7). His conversion cost him the sacrifice of "worldly glory" (Eus. H. E. vii. 11); but he found in Origen an able teacher (ib. vi. 29); and Dionysius remained faithful to his master to the last. In the persecutions of Decius he addressed a letter to him On Persecution (ib. vi. 46), doubtless as an expression of sympathy with his sufferings (c. A.D. 259), and on the death of Origen (a.d. 253) wrote to Theotecnus bp. of Caesarea in his praise (Steph. Gob. ap. Phot. Cod. 232). Dionysius, then a presbyter, succeeded Heraclas as head of the Catechetical School, at the time, as the words of Eusebius imply, when Heraclas was made bp. of Alexandria, a.d. 232-233 (Eus. l.c.). He held this office till he was raised to the bishopric, on the death of Heraclas, a.d. 247-248, and perhaps retained it till his death, a.d. 265. His episcopate was in troubled times. A popular outbreak at Alexandria (a.d. 248-249) anticipated by about a year (Eus. H. E. vi. 41) the persecution under Decius (a.d. 249-251). Dionysius fled from Alexandria, and, being afterwards taken by some soldiers, was rescued by a friend, escaping in an obscure retirement from further attacks. In the persecution of Valerian, a.d. 257, he was banished, but continued to direct and animate the Alexandrian church from the successive places of his exile. His conduct on these occasions exposed him to ungenerous criticism, and Eusebius has preserved several interesting passages of a letter (c. a.d. 258-259), in which he defends himself with great spirit against the accusations of a bp. Germanus (ib. vi. 40, vii. 11). On the accession of Gallienus, a.d. 260, Dionysius was allowed to return to Alexandria (ib. vii. 13, 21), where he had to face war, famine, and pestilence (ib. vii. 22). In a.d. 264-265 he was invited to the synod at Antioch which met to consider the opinions of Paul of Samosata. His age and infirmities did not allow him to go, and he died shortly afterwards (a.d. 265) (ib. vii. 27, 28; Hieron. de Vir. Ill. 69).
Dionysius was active in controversy, but always bore himself with prudence. In this
