Reading the Heretics

In the third of his letters on baptism, which the same Dionysius writes to Philemon, the presbyter at Rome, he sets down the following: “I myself also read the writings and traditions of the heretics. For a little while I defiled my soul with their utterly foul notions, but I got this benefit from them: I refuted them in my own mind and loathed them much more. [a] A brother among the presbyters tried to keep me from it, warning me that I would be mixed up in the mire of their wickedness, since it would ruin my own soul; and he was telling the truth, as I saw. But a vision sent from God came and strengthened me. A word came to me and gave me an order, saying plainly, ‘Read everything that comes into your hands, for you are able to set each thing straight and test it. From the start this has been for you the cause of your faith as well.’ I accepted the vision, since it agrees with the apostolic saying addressed to the stronger: ‘Be approved money changers.’” [b]

Then, after saying some things about all the heresies, he goes on: “This rule and pattern I received from our blessed father Heraclas. Those who came over from the heresies had left the Church, or rather had not even left it, but seemed still to be assembling with it, and had been informed against as going to one of those who teach otherwise. He drove them out of the Church and would not admit them when they begged, until they had declared publicly everything they had heard among the opponents. Then he gathered them in again, without requiring another baptism of them. For they had already received the holy baptism from him.” [c]

Again, after working through the problem at length, he adds this: “I have learned this too: it is not only now that those in Africa have introduced this practice. Long ago, in the time of the bishops before us, it was decided in the most populous churches and in the synods of the brothers at Iconium and Synnada, and by many others. I cannot bear to overturn their decisions and throw them into strife and rivalry. For it says, ‘Do not move your neighbor’s boundary markers, which your fathers set.’” [g]

His fourth letter on baptism was written to Dionysius of Rome, who was then counted worthy of the presbyterate and not long afterward received the office of bishop there. From it one can see how this man too is testified by Dionysius of Alexandria to be learned and admirable. Among other things, he writes to him recalling the affair of Novatian in these words: [i]