NPNF2-01 Eusebius 170
1 “Many others, in cities and villages, were torn asunder by the heathen, of whom I will mention one as an illustration. Ischyrion334 was employed as a steward by one of the rulers. His employer commanded him to sacrifice, and on his refusal insulted him, and as he remained firm, abused him. And as he still held out he seized a long staff and thrust it through his bowels335 and slew him.
2 “Why need I speak of the multitude that wandered in the deserts and mountains, and perished by hunger, and thirst, and cold, and sickness, and robbers, and wild beasts? Those of them who survived are witnesses of their election and victory.
3 But I will relate one occurrence as an example. Chaeremon,336 who was very old, was bishop of the city called Nilus. He fled with his wife337 to the Arabian mountain338 and did not return. And though the brethren searched diligently they could not find either them or their bodies. And many who fled to the same
4 Arabian mountain were carried into slavery by the barbarian Saracens. Some of them were ransomed with difficulty and at a large price others have not been to the present time. I have related these things, my brother, not without an object, but that you may understand how many and great distresses came upon us. Those indeed will understand them the best who have had the largest experience of them.”
5 A little further on he adds: “These divine martyrs among us, who now are seated with Christ, and are sharers in his kingdom, partakers of his judgment and judges with him, received some of the brethren who had fallen away and become chargeable with the guilt of sacrificing. When they perceived that their conversion and repentance were sufficient to be acceptable with him who by no means desires the death of the sinner, but his repentance, having proved them they received them back and brought them together, and met with them and had fellowship with them in prayers and feasts.339
6 What counsel then, brethren, do you give us concerning such persons? What should we do? Shall we have the same judgment and rule as theirs, and observe their decision and charity, and show mercy to those whom they pitied? Or, shall we declare their decision unrighteous, and set ourselves as judges of their opinion, and grieve mercy and overturn order?”340 These words Dionysius very properly added when making mention of those who had been weak in the time of persecution.
1 After this, Novatus, a presbyter of the church at Rome, being lifted up with arrogance against these persons, as if there was no longer for them a hope of salvation, not even if they should do all things pertaining to a genuine and pure conversion, became leader of the heresy of those who, in the pride of their imagination, call themselves Cathari.342
2 There upon a very large synod assembled at Rome,343 of bishops in number sixty, and a great many more presbyters and deacons; while the pastors of the remaining provinces deliberated in their places privately concerning what ought to be done. A decree was confirmed by all, that Novatus and those who joined with him, and those who adopted his brother-hating and inhuman opinion, should be considered by the church as strangers; but that they should heal such of the brethren as had fallen into misfortune,344 and should minister to them with the medicines of repentance.
171 3 There have reached us epistles345 of Cornelius, bishop of Rome, to Fabius, of the church at Antioch, which show what was done at the synod at Rome, and what seemed best to all those in Italy and Africa and the regions thereabout.346 Also other epistles, written in the Latin language, of Cyprian and those with him in Africa,347 which show that they agreed as to the necessity of succoring those who had been tempted, and of cutting off from the Catholic Church the leader of the heresy and all that joined with him.
4 Another epistle of Cornelius, concerning the resolutions of the synod, is attached to these; and yet others,348 on the conduct of Novatus, from which it is proper for us to make selections, that any one who
5 sees this work may know about him. Cornelius informs Fabius what sort of a man Novatus was, in the following words:
“But that you may know that a long time ago this remarkable man desired the episcopate, but kept this ambitious desire to himself and concealed it,—using as a cloak for his rebellion those confessors who had adhered to him from the beginning,—I desire to speak.
6 Maximus,349 one of our presbyters, and Urbanus,350 who twice gained the highest honor by confession, with Sidonius,351 and Celerinus,352 a man who by the grace of God most heroically endured all kinds of torture, and by the strength of his faith overcame the weakness of the flesh, and mightily conquered the adversary,—these men found him out and detected his craft and duplicity, his perjuries and falsehoods, his un-sociability and cruel friendship. And they returned to the holy church and proclaimed in the presence of many, both bishops and presbyters and a large number of the laity, all his craft and wickedness, which for a long time he had concealed. And this they did with lamentations and repentance, because through the persuasions of the crafty and malicious beast they had left the church for the time.” A little farther on he says:
7 “How remarkable, beloved brother, the change and transformation which we have seen take place in him in a short time. For this most illustrious man, who bound himself with terrible oaths in nowise to seek the bishopric,353 suddenly appears a bishop as if thrown among us by some machine.354
8 For this dogmatist, this defender of the doctrine of the Church,355 attempting to grasp and seize the episcopate, which had not been given him from above, chose two of his companions who had given up their own salvation. And he sent them to a small and insignificant corner of Italy, that there by some counterfeit argument he might deceive three bishops, who were rustic and very simple men. And they asserted positively and strongly that it was necessary that they should come quickly to Rome, in order that all the dissension which had arisen there might be appeased through their mediation, jointly with other bishops.
9 When they had come, being, as we have stated, very simple in the craft and artifice of the wicked, they were shut up with certain selected men like himself. And by the tenth hour, when they had become drunk and sick, he compelled them by force to confer on him the episcopate through a counterfeit and vain imposition of hands. Because it had not come to him, he avenged himself by craft
10 and treachery. One of these bishops shortly after came back to the church, lamenting and confessing his transgression. And we communed with him as with a layman, all the people present interceding for him. And we ordained successors of the other bishops, and sent 11 them to the places where they were.
11 This avenger of the Gospel356 then did not know that there should be one bishop in a catholic church;357 yet he was not ignorant (for how could he be?) that in it there were forty-six presbyters, seven358 deacons, seven sub-deacons,359 forty-two acolyths,360 fifty-two exorcists,361 readers,362 and janitors,363 and over fifteen hundred widows and persons in distress, all of whom the grace and kindness of the Master nourish.
12 But not even this great multitude, so necessary in the church, nor those who, through God’s providence, were rich and full, together with the very many, even innumerable people, could turn him from such desperation and presumption and recall him to the Church.”
172 13 Again, farther on, he adds these words: “Permit us to say further: On account of what works or conduct had he the assurance to contend for the episcopate? Was it that he had been brought up in the Church from the beginning, and had endured many conflicts in her behalf, and had passed through many and greatdangers for religion? Truly this is not the fact.
14 But Satan, who entered and dwelt in him for a long time, became the occasion of his believing. Being delivered by the exorcists, he fell into a severe sickness; and as he seemed about to die, he received baptism by affusion, on the bed where he lay;364 if indeed we
15 can say that such a one did receive it. And when he was healed of his sickness he did not receive the other things which it is necessary to have according to the canon of the Church, even the being sealed by the bishop.365 And as he did not receive this,366 how could he receive
16 the Holy Spirit?” Shortly after he says again:
“In the time of persecution, through cowardice and love of life, he denied that he was a presbyter. For when he was requested and entreated by the deacons to come out of the chamber in which he had imprisoned himself and give aid to the brethren as far as was lawful and possible for a presbyter to assist those of the brethren who were in danger and needed help, he paid so little respect to the entreaties of the deacons that he went away and departed in anger. For he said that he no longer desired to be a presbyter, as he was an admirer 17of another philosophy.”367
17 Passing by a few things, he adds the following:
“For this illustrious man forsook the Church of God, in which, when he believed, he was judged worthy of the presbyterate through the favor of the bishop who ordained him to the presbyterial office. This had been resisted by all the clergy and many of the laity; because it was unlawful that one who had been affused on his bed on account of sickness as he had been should enter into any clerical office;368 but the bishop requested that he might be permitted to ordain this one only.”
18 He adds to these yet another, the worst of all the man’s offenses, as follows:
“For when he has made the offerings, and distributed a part to each man, as he gives it he compels the wretched man to swear in place of the blessing. Holding his hands in both of his own, he will not release him until he has sworn in this manner (for I will give his own words):
Swear to me by the body and blood of our Lord Jesus Christ that you will never forsake me and turn to Cornelius.’
19 And the unhappy man does not taste until he has called down imprecations on himself; and instead of saying Amen, as he takes the bread, he says, I will never return to Cornelius.” Farther on he says again:
173 20 “But know that he has now been made bare and desolate; as the brethren leave him every day and return to the church. Moses369 also, the blessed martyr, who lately suffered among us a glorious and admirable martyrdom, while he was yet alive, beholding his boldness and folly, refused to commune with him and with the five presbyters who with him had separated themselves from the church.”
21 At the close of his letter he gives a list of the bishops who had come to Rome and condemned the silliness of Novatus, with their names and the parish over which each of them presided.
22 He mentions also those who did not come to Rome, but who expressed by letters their agreement with the vote of these bishops, giving their names and the cities from which they severally sent them.370 Cornelius wrote these things to Fabius, bishop of Antioch.
1 To this same Fabius, who seemed to lean somewhat toward this schism,371 Dionysius of Alexandria also wrote an epistle.372 He writes in this many other things concerning repentance, and relates the conflicts of those who had lately suffered martyrdom at Alexandria. After the other account he mentions a certain wonderful fact, which deserves a place in this work. It is as follows:
2 “I will give thee this one example which occurred among us. There was with us a certain Serapion,373 an aged believer who had lived for a long time blamelessly, but had fallen in the trial. He besought often, but no one gave heed to him, because he had sacrificed. But he became sick, and for three successive days continued speechless and senseless.
3 Having recovered somewhat on the fourth day he sent for his daughter’s son, and said, How Long Do You Detain Me, My Child? I Beseech You, Make Haste, and Absolve Me Speedily. Call One of the Presbyters to Me. And when he had said this, he became again speechless. And the boy ran to the presbyter. But it was night and he was sick, and therefore unable to come.
4 But as I had commanded that persons at the point of death, if they requested it, and especially if they had asked for it previously, should receive remission, that they might depart with a good hope, he gave the boy a small portion of the eucharist, telling him to soak374 it and let the drops fall into the old man’s mouth.375
5 The boy returned with it, and as he drew near, before he entered, Serapion again arousing, said, ‘Thou art come, my child, and the presbyter could not come; but do quickly what he directed, and let me depart.’ Then the boy soaked it and dropped it into his mouth. And when he had swallowed a little, immediately he gave up the ghost.
6 Is it not evident that he was6 preserved and his life continued till he was absolved, and, his sin having been blotted out, he could be acknowledged376 for the many good deeds which he had done?”
Dionysius relates these things.
174 1 But let us see how the same man addressed Novatus377 when he was disturbing the Roman brotherhood. As he pretended that some of the brethren were the occasion of his apostasy and schism, as if he had been forced by them to proceed as he had,378 observe the manner in which he writes to him:
2“Dionysius to his brother Novatus, greeting. If, as thou sayest, thou hast been led on unwillingly, thou wilt prove this if thou retirest willingly. For it were better to suffer everything, rather than divide the Church of God. Even martyrdom for the sake of preventing division would not be less glorious than for refusing to worship idols. Nay, to me it seems greater. For in the one case a man suffers martyrdom for the sake of his own soul; in the other case in behalf of the entire Church. And now if thou canst persuade or induce the brethren to come to unanimity, thy righteousness will be greater than thine error, and this will not be counted, but that will be praised. But if thou canst not prevail with the disobedient, at least save thine own soul. I pray that thou mayst fare well, maintaining peace in the Lord.” This he wrote to Novatus.
1 He wrote also an epistle to the brethren in Egypt on Repentance.379 In this he sets forth what seemed proper to him in regard to those who had fallen, and he describes the classes of transgressions.
2 There is extant also a private letter on Repentance, which he wrote to Conon,380 bishop of the parish of Hermopolis, and another of an admonitory381 character, to his flock at Alexandria. Among them also is the one written to Origen on Martyrdom382 and to the brethren at Laodicea,383 of whom Thelymidres was bishop. He likewise sent one on Repentance to the brethren in Armenia,384 of whom Merozanes was bishop.
3 Besides all these, he wrote to Cornelius of Rome, when he had received from him an epistle against Novatus.385 He states in this that he had been invited by Helenus,386 bishop of Tarsus, in Cilicia, and the others who were with him, Firmilianus,387 bishop in Cappadocia, and Theoctistus,388 of Palestine, to meet them at the synod in Antioch, where some persons were endeavoring to establish the schism of Novatus.
4 Besides this he writes that he had been informed that Fabius389 had fallen asleep, and that Demetrianus390 had been appointed his successor in the episcopate of Antioch. He writes also in these words concerning the bishop of Jerusalem: “For the blessed Alexander391 having been confined in prison, passed away happily.”
5 In addition to this there is extant also a certain other diaconal epistle of Dionysius, sent to those in Rome through Hippolytus.392 And he wrote another to them on Peace, and likewise on Repentance;393 and yet another to the confessors there who still held to the opinion of Novatus.394 He sent two more to the same persons after they had returned to the Church. And he communicated with many others by letters, which he has left behind him as a benefit in various ways to those who now diligently study his writings.395
Book VII.
Introduction.
175 In this seventh book of the Church History, the great bishop of Alexandria, Dionysius,1 shall again assist us by his own words; relating the several affairs of his time in the epistles which he has left. I will begin with them.
When Decius had reigned not quite two years,2 he was slain with his children, and Gallus succeeded him. At this time Origen died, being sixty-nine years of age.3 Dionysius, writing to Hermammon,4 speaks as follows of Gallus:5
“Gallus neither recognized the wickedness of Decius, nor considered what had destroyed him; but stumbled on the same stone, though it lay before his eyes. For when his reign was prosperous and affairs were proceeding according to his mind, he attacked the holy men who were interceding with God for his peace and welfare. Therefore with them he persecuted also their prayers in his behalf.” So much concerning him.
Cornelius,6 having held the episcopate in the city of Rome about three years, was succeeded by Lucius.7 He died in less than eight months, and transmitted his office to Stephen.8 Dionysius wrote to him the first of his letters on baptism,9 as no small controversy had arisen as to whether those who had turned from any heresy should be purified by baptism. For the ancient custom prevailed in regard to such, that they should receive only the laying on of hands with prayers.10
First of all, Cyprian, pastor of the parish of Carthage,11 maintained that they should not be received except they had been purified from their error by baptism. But Stephen considering it unnecessary to add any innovation contrary to the tradition which had been held from the beginning, was very indignant at this.12
Dionysius, therefore, having communicated with him extensively on this question by letter,13 finally showed him that since the persecution had abated,14 the churches everywhere had rejected the novelty of Novatus, and were at peace among themselves. He writes as follows:
176 1 “But know now, my brethren, that all the churches throughout the East and beyond, which formerly were divided, have become united. And all the bishops everywhere are of one mind, and rejoice greatly in the peace which has come beyond expectation. Thus Demetrianus in Antioch,15 Theoctistus in Caesarea, Mazabanes in Aelia, Marinus in Tyre (Alexander having fallen asleep),16 Heliodorus in Laodicea (Thelymidres being dead), Helenus in Tarsus, and all the churches of Cilicia, Firmilianus, and all Cappadocia. I have named only the more illustrious bishops, that I may not make my epistle too long and my words too burdensome.
2 And all Syria, and Arabia to which you send help when needed,17 and whither you have just written,18 Mesopotamia, Pontus, Bithynia, and in short all everywhere are rejoicing and glorifying God for the unanimity and brotherly love.” Thus far Dionysius.
3 But Stephen, having filled his office two years, was succeeded by Xystus.19 Dionysius wrote him a second epistle on baptism,20 in which he shows him at the same time the opinion and judgment of Stephen and the other bishops, and speaks in this manner of Stephen:
4 “He therefore had written previously concerning Helenus and Firmilianus, and all those in Cilicia and Cappadocia and Galatia and the neighboring nations, saying that he would not commune with them for this same cause; namely, that they re-baptized heretics. But consider the importance of the matter.
5 For truly in the largest synods of the bishops, as I learn, decrees have been passed on this subject, that those coming over from heresies should be instructed, and then should be washed21 and cleansed from the filth of the old and impure leaven. And I wrote entreating him concerning all these things.” Further on he says:
6 “I wrote also, at first in few words, recently in many, to our beloved fellow-presbyters, Dionysius22 and Philemon,23 who formerly had held the same opinion as Stephen, and had written to me on the same matters.” So much in regard to the above-mentioned controversy.
He refers also in the same letter to the heretical teachings of Sabellius,24 which were in his time becoming prominent, and says:
“For concerning the doctrine now agitated in Ptolemais of Pentapolis,—which is impious and marked by great blasphemy against the Almighty God, the Father, and our Lord Jesus Christ, and contains much unbelief respecting his Only Begotten Son and the first-born of every creature, the Word which became man, and a want of perception of the Holy Spirit,—as there came to me communications from both sides and brethren discussing the matter, I wrote certain letters treating the subject as instructively as, by the help. of God, I was able.25 Of these I send26 thee copies.”
1 In the third epistle on baptism which this same Dionysius wrote to Philemon,27 the Roman presbyter, he relates the following: “But I examined the works and traditions of the heretics, defiling my mind for a little time with their abominable opinions, but receiving this benefit from them, that I refuted them by myself, and detested them all the more.
177 2 And when a certain brother among the presbyters restrained me, fearing that I should be carried away with the filth of their wickedness (for it would defile my soul), — in which also, as I perceived, he spoke the truth,—a vision sent from God came and strengthened me.
3 And the word which came to me commanded me, saying distinctly, ‘Read everything which thou canst take in hand,28 for thou art able to correct and prove all; and this has been to thee from the beginning the cause of thy faith.’ I received the vision as agreeing with the apostolic word, which says to them that are stronger, ‘Be skillful money-changers.’”29
4 Then after saying some things concerning all the heresies he adds: “I received this rule and ordinance from our blessed father,30 Heraclas.31 For those who came over from heresies, although they had apostatized from the Church,—or rather had not apostatized, but seemed to meet with them, yet were charged with resorting to some false teacher,— when he, had expelled them from the Church he did not receive them back, though they entreated for it, until they had publicly reported all things which they had heard from their adversaries; but then he received them without requiring of them another baptism.32 For they had formerly received the Holy Spirit from him.” Again, after treating the question thoroughly, he adds: “I have learned also that this33 is not a novel practice introduced in Africa alone, but that even long ago in the times of the bishops before us this opinion has been adopted in the most populous churches, and in synods of the brethren in Iconium and Synnada,34 and by many others. To overturn their counsels and throw them into strife and contention, I cannot endure. For it is said,35 ‘Thou shalt not remove thy neighbor’s landmark, which thy fathers have set.’”36
6 His fourth epistle on baptism37 was written to Dionysius38 of Rome, who was then a presbyter, but not long after received the episcopate of that church. It is evident from what is stated of him by Dionysius of Alexandria, that he also was a learned and admirable man. Among other things he writes to him as follows concerning Novatus:
“For with good reason do we feel hatred toward Novatian,39 who has sundered the Church and drawn some of the brethren into impiety and blasphemy, and has introduced impious teaching concerning God, and has calumniated our most compassionate Lord Jesus Christ as unmerciful. And besides all this he rejects the holy baptism,40 and overturns the faith and confession which precede it,41 and entirely banishes from them the Holy Ghost, if indeed there was any hope that he would remain or return to them.”42
1 His fifth epistle43 was written to Xystus,44 bishop of Rome. In this, after saying much against the heretics, he relates a certain occurrence of his time as follows: “For truly, brother, I am in need of counsel, and I ask thy judgment concerning a certain matter which has come to me, fearing that I may be in error.
2 For one of the brethren that assemble, who has long been considered a believer, and who, before my ordination, and I think before the appointment of the blessed Heraclas,45 was a member of the congregation, was present with those who were recently baptized. And when he heard the questions and answers,46 he came to me weeping, and bewailing himself; and falling at my feet he acknowledged and protested that the baptism with which he had been baptized among the heretics was not of this character, nor in any respect like this, because it was full of impiety and blasphemy.47
3 And he said that his soul was now pierced with sorrow, and that he had not confidence to lift his eyes to God, because he had set out from those impious words and deeds. And on this account he besought that he might receive this most perfect purification, and reception and grace.
4 But I did not dare to do this; and said that his long communion was sufficient for this. For I should not dare to renew from the beginning one who had heard the giving of thanks and joined in repeating the Amen; who had stood by the table and had stretched forth his hands to receive the blessed food; and who had received it, and partaken for a long while of the body and blood of our Lord Jesus Christ. But I exhorted him to be of good courage, and to approach the partaking of the saints with firm faith and good hope.
178 5 But he does not cease lamenting, and he shudders to approach the table, and scarcely, though entreated, does he dare to be present at the prayers.”48
6 Besides these there is also extant another epistle of the same man on baptism, addressed by him and his parish to Xystus and the church at Rome. In this he considers the question then agitated with extended argument. And there is extant yet another after these, addressed to Dionysius of Rome,49 concerning Lucian.50 So much with reference to these.
1 Gallus and the other rulers,51 having held the government less than two years, were overthrown, and Valerian, with his son Gallienus, received the empire. The circumstances which Dionysius relates of him we may learn from his epistle to Hermammon,52 in which he gives the following account:
2 “And in like manner it is revealed to John; ‘For there was given to him,’ he says, ‘a mouth speaking great things and blasphemy; and there was given unto him authority and forty and two months.’53
3 It is wonderful that both of these things occurred under Valerian; and it is the more remarkable in this case when we consider his previous conduct, for he had been mild and friendly toward the men of God, for none of the emperors before him had treated them so kindly and favorably; and not even those who were said openly to be Christians54 received them with such manifest hospitality and friendliness as he did at the beginning of his reign. For his entire house was filled with
4 pious persons and was a church of God. But the teacher and ruler of the synagogue of the Magi from Egypt55 persuaded him to change his course, urging him to slay and persecute pure and holy men56 because they opposed and hindered the corrupt and abominable incantations. For there are and there were men who, being present and being seen, though they only breathed and spoke, were able to scatter the counsels of the sinful demons. And he induced him to practice initiations and abominable sorceries and to offer unacceptable sacrifices; to slay innumerable children and to sacrifice the offspring of unhappy fathers; to divide the bowels of new-born babes and to mutilate and cut to pieces the creatures of God, as if by such practices they could attain happiness.”
5 He adds to this the following: “Splendid indeed were the thank-offerings which Macrianus brought them57 for the empire which was the object of his hopes. He is said to have been formerly the emperor’s general finance minister58 ; yet he did nothing praiseworthy or of general benefit,59 but fell under the prophetic
6 saying, ‘Woe unto those who prophesy from their own heart and do not consider the general good.’60 For he did not perceive the general Providence, nor did he look for the judgment of Him who is before all, and through all, and over all. Wherefore he became an enemy of his Catholic61 Church, and alienatedand estranged himself from the compassion of God, and fled as far as possible from his salvation. In this he showed the truth of his own name.”62
7 And again, farther on he says: “For Valerian, being instigated to such acts by this man, was given over to insults and reproaches, according to what was said by Isaiah: ‘They have chosen their own ways and their abominations in which their soul delighted; I also will choose their delusions and will render unto them their sins.’63
8 But this man64 madly desired the kingdom though unworthy of it, and being unable to put the royal garment on his crippled body, set forward his two sons to bear their father’s sins.65 For concerning them the declaration which God spoke was plain, ‘Visiting the iniquities of the fathers upon the children unto the third and fourth generation of them that hate me.’66
179 9 For heaping on the heads of his sons his own evil desires, in which he had met with success,67 he wiped off upon them his own wickedness and hatred toward God.”
Dionysius relates these things concerning Valerian.
1 But as regards the persecution which prevailed so fiercely in his reign, and the sufferings which Dionysius with others endured on account of piety toward the God of the universe, his own words shall show, which he wrote in answer to Germanus,68 a contemporary bishop who was endeavoring to slander him. His statement is as follows:
2 “Truly I am in danger of falling into great folly and stupidity through being forced to relate the wonderful providence of God toward us. But since it is said69 that ‘it is good to keep close the secret of a king, but it is honorable to reveal the works of God,’70 I will join issue with the violence of Germanus.
3 I went not alone to Aemilianus;71 but my fellow-presbyter, Maximus,72 and the deacons Faustus,73 Eusebius,74 and Chaeremon,75 and a brother who was present from Rome, went with me.
4 But Aemilianus did not at first say to me: ‘Hold no assemblies;’76 for this was superfluous to him, and the last thing to one who was seeking to accomplish the first. For he was not concerned about our assembling, but that we ourselves should not be Christians. And he commanded me to give this up; supposing if I turned from it, the others also would follow me.
5 But I answered him, neither unsuitably nor in many words: ‘We must obey God rather than men.’77 And I testified openly that I worshiped the one only God, and no other; and that I would not turn from this nor would I ever cease to be a Christian. Thereupon he commanded us to go to a village near the desert, called Cephro.78
6 But listen to the very words which were spoken on both sides, as they were recorded: “Dionysius, Faustus, Maximus, Marcellus,79 and Chaeremon being arraigned, Aemilianus the prefect said:
7 ‘I have reasoned verbally with you concerning the clemency which our rulers have shown to you; for they have given you the opportunity to save yourselves, if you will turn to that which is according to nature, and worship the gods that preserve theirempire, and forget those that are contrary to nature.80 What then do you say to this? For I do not think that you will be ungrateful for their kindness, since they would turn you to a better course.’
8 Dionysius replied: ‘Not all people worship all gods; but each one those whom he approves. We therefore reverence and worship the one God, the Maker of all; who hath given the empire to the divinely favored and august Valerian and Gallienus; and we pray to him continually for their empire that it may remain unshaken.’
NPNF2-01 Eusebius 170