The Epistle of the Same Phileas of Thmuis to Meletius, Bishop of Lycopolis.

The Beginning of the Epistle of the Bishops.16 ξύλοις. What is meant, however, may be the instrument called by the Romans equuleus, a kind of rack in the shape of a horse, commonly used in taking the evidence of slaves. This epistle was first edited by Scipio Maffeius from an ancient Verona manuscript in the Osserv. Letter, vol. iii. pp. 11–17, where is given the Fragment of a History of the Meletian Schism. See Neander’s important remarks on this whole document, Church History, iii. p. 310 (Bohn).—Tr.

Hesychius, Pachomius, Theodorus, and Phileas, to Meletius, our friend and fellow-minister in the Lord, greeting. Some reports having reached us concerning thee, which, on the testimony of certain individuals who came to us, spake of certain things foreign to divine order and ecclesiastical rule which are being attempted, yea, rather which are being done by thee, we, in an ingenuous manner held them to be untrustworthy, regarding them to be such as we would not willingly credit, when we thought of the audacity implied in their magnitude and their uncertain attempts. But since many who are visiting us at the present time have lent some credibility to these reports, and have not hesitated to attest them as facts, we, to our exceeding surprise, have been compelled to indite this letter to thee. And what agitation and sadness have been caused to us all in common and to each of us individually by (the report of) the ordination carried through by thee in parishes having no manner of connection with thee, we are unable sufficiently to express. We have not delayed, however, by a short statement to prove your practice wrong. There is the law of our fathers and forefathers, of which neither art thou thyself ignorant, established according to divine and ecclesiastical order; for it is all for the good pleasure of God and the zealous regard of better things.17 μαγγάνοις τισί. Zelo meliorum. By them it has been established and settled that it is not lawful for any bishop to celebrate ordinations in other parishes18 The text gives ἀμυντηρίοις ἐκόλαζον, for which Nicephorus reads ἀμυντηριοις τὰς κολάσεις. The ἀμυντηρια were probably the Latin ungulæ, an instrument of torture like claws. So Rufinus understands the phrase. [Parishes = dioceses (so called now); but they were very small territorially, and every city had its “bishop.” See Bingham, book ix. cap. 2, and Euseb., book v. cap. 23. Comp. note 1, p. 106, supra.] than his own; a law which is exceedingly important19 ἡγεμών. That is probably the Roman Præfectus Augustalis. Bene nimis magna. and wisely devised. For, in the first place, it is but right that the conversation and life of those who are ordained should be examined with great care; and in the second place, that all confusion and turbulence should be done away with. For every one shall have enough to do in managing his own parish, and in finding with great care and many anxieties suitable subordinates among these with whom he has passed his whole life, and who have been trained under his hands. But thou, neither making any account of these things, nor regarding the future, nor considering the law of our sainted fathers and those who have been taken to Christ time after time, nor the honour of our great bishop and father,20 [The bishops of Alexandria are called popes to this day, and were so from the beginning. See vol. v. p. 154.] Peter,21 [Peter succeeded Theonas as sixteenth bishop and primate of Alexandria. See vol. iv. p. 384; also Neale, Pat of Alex., i. p. 90.] on whom we all depend in the hope which we have in the Lord Jesus Christ, nor softened by our imprisonments and trials, and daily and multiplied reproach, hast ventured on subverting all things at once. And what means will be left thee for justifying thyself with respect to these things? But perhaps thou wilt say: I did this to prevent many being drawn away with the unbelief of many, because the flocks were in need and forsaken, there being no pastor with them. Well, but it is most certain that they are not in such destitution: in the first place, because there are many going about them and in a position to act as visitors; and in the second place, even if there was some measure of neglect on their side, then the proper way would have been for the representation to be made promptly by the people, and for us to take account of them according to their desert.22 Oportuerat ex populo properare ac nos exigere pro merito. But they knew that they were in no want of ministers, and therefore they did not come to seek them. They knew that we were wont to discharge them with an admonition from such inquisition for matter of complaint, or that everything was done with all carefulness which seemed to be for their profit; for all was done under correction,23 Sub arguente. and all was considered with well-approved honesty. Thou, however, giving such strenuous attention to the deceits of certain parties and their vain words, hast made a stealthy leap to the celebrating of ordinations. For if, indeed, those with thee were constraining thee to this, and in their ignorance were doing violence to ecclesiastical order, thou oughtest to have followed the common rule and have informed us by letter; and in that way what seemed expedient would have been done. And if perchance some persuaded you to credit their story that it was all over with us,—a thing of which thou couldest not have been ignorant, because there were many passing and repassing by us who might visit you,—even although, I say, this had been the case, yet thou oughtest to have waited for the judgment of the superior father and for his allowance of this practice. But without giving any heed to these matters, but indulging a different expectation, yea rather, indeed, denying all respect to us, thou hast provided certain rulers for the people. For now we have learned, too, that there were also divisions,24 The manuscript reads chrismata, for which schismata is proposed. because thy unwarrantable exercise of the right of ordination displeased many. And thou wert not persuaded to delay such procedure or restrain thy purpose readily even by the word of the Apostle Paul, the most blessed seer,25 Provisoris—perhaps rather, The Provider—the saint who with careful forethought has mapped out our proper course in such matters. and the man who put on Christ, who is the Christ of all of us no less; for he, in writing to his dearly-beloved son Timothy, says: “Lay hands suddenly on no man, neither be partaker of other men’s sins.”26 1 Tim. v. 22. And thus he at once shows his own anxious consideration for him,27 Erga illum providentiam. and gives him his example and exhibits the law according to which, with all carefulness and caution, parties are to be chosen for the honour of ordination.28 The manuscript gives ordinando adnuntias, for which is proposed ordinandi. Adnuntiamus. We make this declaration to thee, that in future thou mayest study29 Reading studeas for studetur. to keep within the safe and salutary limits of the law.