Epistle Against Paul of Samosata

Epistle

IN THE NAME OF THE SYNOD OF ANTIOCH: against Paul of Samosata.

TO DIONYSIUS AND MAXIMUS: and to all our fellow ministers throughout the world—both bishops and presbyters and deacons—and to the whole Catholic Church under heaven: Helenus, Hymenaeus, Theophilus, Theotecnus, Maximus, Proclus, Nicomas, Aelianus, Paul, Bolanus, Protogenes, Hierax, Eutychius, Theodorus, Malchion, and Lucius, and all the others who are with us, living in the neighboring cities and nations, both bishops and presbyters and deacons, together with the churches of God, send greetings to our brothers beloved in the Lord.

AFTER A FEW INTRODUCTORY WORDS: they go on like this: We wrote to many bishops, including those who lived far away, and urged them to help free us from this deadly doctrine. Among them, we wrote to Dionysius, the bishop of Alexandria, and Firmilian of Cappadocia, men of blessed name. One of them wrote to Antioch without even considering the leader of this error worthy of direct address. Nor did he write to him personally, but to the whole district, and we have also attached a copy of that letter. Firmilian, who came in person twice, condemned these innovations in doctrine, as we who were present know and testify, and as many others know as well. But when Paul promised to give up these opinions, Firmilian believed him. Hoping that the matter would be properly settled without any reproach to the Word, he put off his decision. In this, however, he was deceived by that denier of his God and Lord, and betrayer of the faith he formerly held. And now Firmilian intended to cross over to Antioch, and he came as far as Tarsus, having already tested the man's faithless wickedness. But just as we had gathered, and were calling for him and waiting for his arrival, his end came upon him.

AFTER DEALING WITH OTHER MATTERS: they again describe what kind of life he lived in these words: But there is no need to judge his actions when he was outside the Church, when he rebelled against the faith and turned aside to false and unlawful doctrines. Nor do we need to say anything about matters like this: though he was formerly poor and needy, having inherited no property at all from his fathers and gained no possessions by skill or by any trade, he has now come to have excessive wealth through acts of injustice and sacrilege. He gained it by the ways in which he robs and extorts the brothers. He treats the injured unfairly in their lawsuits, and promises to help them for a price, yet all the while deceives them to their loss. He takes advantage of the eagerness of those in trouble to give money in order to be freed from what troubles them, and so he thinks that gain is godliness, 1 Timothy 6:5. Neither do I need to say anything about his pride and the arrogance with which he took on worldly honors, and how he wanted to be called procurator rather than bishop. Nor need I speak of his strutting through the marketplaces, reading letters and reciting them as he walked in public, and being escorted by crowds of people going before him and following after him. In this way he brought ill will and hatred on the faith by his proud behavior and the arrogance of his heart. Nor will I say anything about the showmanship he practices in the church assemblies, as he seeks popularity and puts on a great display, astonishing the minds of the less educated by such tricks. Nor will I speak of his setting up for himself a high judgment seat and throne, very unlike a disciple of Christ; nor of his having a secret chamber and calling it by that name, after the manner of the rulers of this world; nor of his striking his thigh with his hand and beating the platform with his feet; nor of his rebuking and insulting those who did not applaud him, or wave their handkerchiefs as is done in the theaters, or shout and jump about like his supporters, both men and women, who listened to him in such a disorderly way, instead of choosing to hear reverently and modestly as in the house of God. Nor will I speak of his shameful and violent attacks in the congregation against the expounders of the Word who have already departed this life, and of how he exalts himself, not like a bishop, but like a sophist and a juggler. Nor will I speak of his stopping the psalms sung in honor of our Lord Jesus Christ, calling them recent compositions of recent men, and of his preparing women to sing psalms in honor of himself in the middle of the Church on the great day of the Paschal festival—singers whom one might shudder to hear. And besides this, he influenced those bishops and presbyters in the neighboring districts and cities who flattered him, so that they promoted the same opinions in their speeches to their people.

FOR WE MAY SAY HERE: to mention a little in advance what we intend to write later, that he is unwilling to admit that the Son of God came down from heaven. This is not a claim based on mere assertion. It is fully proved by the records we sent you, and especially by the passage in which he says that Jesus Christ is from below. And those who sing his praises and speak highly of him among the people declare that their impious teacher has come down as an angel from heaven. The proud man does not stop such words, but is even present when they are spoken. Then there are those women—those adopted sisters, as the people of Antioch call them—whom he and the presbyters and deacons with him keep. Although he knows their incurable sins in this and other matters, and has even convicted them, he still helps to hide them. He does this in order to keep those men under his control, and to keep them, through fear for their own position, from daring to accuse him concerning his impious words and deeds. Besides this, he has made his followers rich, and for that reason he is loved and admired by those who set their hearts on such things. But why should we write about these matters? For, beloved, we know that the bishop and all the clergy ought to be an example to the people in all good works. Nor are we unaware that many have fallen away by bringing these women into their houses, while others have come under suspicion. So even if someone should admit that he has done nothing shameful in this matter, he still ought at least to have avoided the suspicion that comes from such conduct, lest perhaps some might be offended or be led to imitate him. For how could anyone rebuke another, or warn him to beware of growing too familiar with a woman, lest perhaps he might slip, as it is written, if he has sent one away but still keeps two with him, and these in the flower of their youth and of beautiful appearance, and if, when he goes away, he takes them with him, and all this while he lives in luxury and overeating?

BECAUSE OF THESE THINGS: everyone is groaning and grieving within themselves. Yet they fear his tyranny and power so much that they do not dare accuse him. As we have already said, someone might call these things to account in the case of a man who held Catholic beliefs and belonged to our number. But as for one who has betrayed the mystery of the faith and struts about with the hateful heresy of Artemas—for why should we hesitate to name his father?—we consider it unnecessary to demand from him an account for these things.

THEN: at the end of the letter, they add these words: "Therefore we have been forced to excommunicate this man, because he opposes God Himself and refuses to submit. In his place, we have appointed another bishop for the Catholic Church, and, as we trust, this was done by the providence of God. He is the son of Demetrianus, a man of blessed memory, who in former times led the same church with distinction. His name is Domnus, a man gifted with all the noble qualities that are fitting for a bishop. We have told you this so that you may write to him and receive letters of communion from him. And let the other man write to Artemas, if he pleases. And those who think with Artemas may have communion with him, if they are so minded."