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IN the third epistle on baptism which this same Dionysius wrote to
Philemon, 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. And when a certain brother among the presbyters
restrained me, fearing that I should be carried away with the filth of
their wickedness, in which also, as I perceived, he spoke the
truth,
-- a vision sent from God came and strengthened me. And the word
which came to me commanded me, saying distinctly, 'Read everything
which thou canst take in hand, 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.' "
Then after saying some things concerning all the heresies he adds:
"I received this rule and ordinance from our blessed father,
Heraclas. 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. For they had formerly received the Holy Spirit from
him."
Again, after treating the question thoroughly, he adds: "I have
learned also that this 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, and by many others.
To overturn their counsels and throw them into strife and contention,
I cannot endure. For it is said? 'Thou shalt not remove thy
neighbor's landmark, which thy fathers have set.' "
His fourth epistle on baptism n was written to Dionysius of Rome,
who was then a presbyter, but not long after received the epis-copate
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:
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