# Canonical Letter to Basilides

- Author: [Dionysius of Alexandria](https://sophiascriptura.com/fathers/authors/dionysius-of-alexandria/)
- Latin title: *Epistola canonica ad Basilidem*
- Date: ca. 247-265 (approximate)
- Source: M. J. Routh, ed., Reliquiae Sacrae, 2nd ed., vol. 3 (Oxford: Oxford University Press, 1846), 223-234 (OCR made for this site)

- Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator
- Work page: https://sophiascriptura.com/fathers/dionysius-alexandrinus-epistula-basilidem/
- Passages: 6

## Ep. Bas. inscr.

- URL: https://sophiascriptura.com/fathers/dionysius-alexandrinus-epistula-basilidem/0/#p-0
- Source: Routh 3:223
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Dionysius greets Basilides, a fellow bishop.

### Greek text

ΔΙΟΝΎΣΙΟΣ Βασιλείδῃ τῷ ἀγαπητῷ μου υἱῷ καὶ ἀδελφῷ, συλλειτουργῷ θεοπειθεῖ, ἐν Κυρίῳ χαίρειν.

### English translation (Claude)

Dionysius to Basilides, my beloved son and brother, a fellow minister obedient to God: greeting in the Lord.

### Translation notes

- Basilides was bishop of the churches of the Pentapolis (Eusebius, Church History 7.26.3). The Greek is uncorrected OCR of Routh; clear slips are corrected (logged).

### Citation (SBL)

Dionysius of Alexandria, Ep. Bas. pref. (Routh 3:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/dionysius-alexandrinus-epistula-basilidem/0/#p-0).

## Ep. Bas. 1

- URL: https://sophiascriptura.com/fathers/dionysius-alexandrinus-epistula-basilidem/0/#p-1
- Source: Routh 3:223
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Dionysius explains that the Gospels do not fix the hour of the resurrection, harmonizes their accounts, and advises that the Easter fast should not be broken before midnight, though those who end it between midnight and dawn are not to be troubled.

### Greek text

᾿Επέστειλας μοι πιστότατε καὶ λογιώτατε υἱέ μου, πυνθανόμενος καθ᾽ ἣν ὥραν ἀπονηστίζεσθαι δεῖ τῇ τοῦ πάσχα περιλύσει. τινὰς μὲν γὰρ τῶν ἀδελφῶν λέγειν φὴς, ὅτι χρὴ τοῦτο ποιεῖν πρὸς τὴν ἀλεκτοροφωνίαν᾽ τινὰς δὲ, ὅτι ἀφ᾽ ἑσπέρας χρή. Οἱ μὲν γὰρ ἐν Ῥώμῃ ἀδελφοὶ, ὥς φασι, περιμένουσι τὸν ἀλέκτορα περὶ δὲ τῶν ἐνταῦθα ἔλεγες, ὅτι τάχιον. ἀκριβῆ δὲ ὅρον ἐπιτιθέναι ζητεῖς, καὶ ὥραν πάνυ μεμετρημένην᾽ ὅπερ καὶ δύσκολον καὶ σφαλερόν ἐστι. τὸ μὲν yàp, ὅτι μετὰ τὸν τῆς ἀναστάσεως τοῦ Κυρίου ἡμῶν καιρὸν χρὴ τῆς ἑορτῆς καὶ τῆς εὐφροσύνης ἐνάρχεσθαι, μέχρις ἐκείνου τὰς ψυχὰς ταῖς νηστείαις ταπεινοῦντας, ὑπὸ πάντων ὁμοίως ὁμολογηθησεται" κατεσκεύασας δὲ δι' ὧν ἔἐγραψάς μοι πάνυ ὑγιῶς καὶ τῶν θείων εὐαγγελίων ἡσθημένος, ὅτι μηδὲν ἀπηκριβωμένον ἐν αὐτοῖς περὶ τῆς ὥρας, καθ᾽ ἣν ἀνεστη, φαίνεται. διαφόρως μὲν γὰρ οἱ εὐαγγελισταὶ τοὺς ἐπὶ TO μνημεῖον ἐλθόντας ἀνέγραψαν κατὰ καιροὺς ἐνηλλαγμένους, καὶ πάντες ἀνεστηκότα ἤδη τὸν Κύριον ἔφασαν εὑρηκέναι καὶ “ὀψὲ σαββάτων, ὡς Ἰωάννης γράφει" καὶ “ ὄρθρου βαθέος, ὡς ὁ Λουκᾶς" kai λίαν πρωὶ ἀνατείλαντος τοῦ ἡλίου, ὡς ὁ Μαρκος. καὶ πότε μὲν ἀνέστη, σαφῶς οὐδεὶς ἀπεφήνατο" ὅτι δὲ ὀψὲ σαββάτων τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων, μέχρις ἀνατολῆς ἡλίου τῆς μιᾶς σαββάτων, οἱ ἐπὶ τὸ μνημεῖον παραγενόμενοι, οὐκέτι κείμενον αὐτὸν ἐν αὐτῷ κατέλαβον, τοῦτο ἀνωμολογήται. καὶ μήτε διαφωνεῖν, μηδὲ ἐναντιοῦσθαι τοὺς εὐαγγελιστὰς πρὸς ἀλλήλους ὑπολάβωμεν" ἀλλ᾽ εἰ καὶ μικρολογία τὶς εἶναι δόξει περὶ τὸ ζητούμενον: εἰ συμφωνοῦντες πάντες ἐν ἐκείνῃ τῇ νυκτὶ τὸ τοῦ κόσμου φῶς TOV Κύριον ἡμῶν ἀνατεταλκέναι περὶ τὴν ὥραν διαφέρονται ἀλλ᾽ ἡμεῖς εὐγνωμόνως τὰ λεχθέντα καὶ πίστως ἁρμόσαι προθυμήθωμεν. To μὲν οὖν ὑπὸ τοῦ Ματθαίου λεχθὲν. οὕτως ἔχει. "Oye σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων, ἦλθε Μαρία ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία θεωρῆσαι τὸν τάφον. καὶ ἰδοὺ σεισμὸς ἐγένετο μέγας" ἀγγελος γὰρ Κυρίου καταβὰς ἐξ οὐρανοῦ, καὶ προσελθὼν ἀπεκύλισε τὸν λίθον, καὶ ἐκάθητο ἐπάνω avTOU. ἣν δὲ ἡ ἰδέα αὐτοῦ ὡς ἀστραπὴ, καὶ TO ἔνδυμα αὑτοῦ λευκὸν ὡσεὶ χιών· ἀπὸ δὲ τοῦ φόβου αὐτοῦ, ἐσείσθησαν oi τηροῦντες, καὶ ἐγένοντο ὡσεὶ νεκροί. ἀποκριθεὶς δὲ ὁ ἄγγελος εἶπε ταῖς γυναιξὶ, μὴ φοβεῖσθε ὑμεῖς, οἶδα γὰρ ori ᾿Ιησοῦν rov ἐσταυρωμένον ζητεῖτε. οὐκ ἔστιν ὧδε: ἠγέρθη γὰρ, καθὼς εἶπε. τοῦτο δὲ τὸ λεχθὲν ὀψε, οἱ μέν τινες οἰῆσονται kara τὴν κοινότητα τοῦ ῥήματος τὴν ἑσπέραν δηλοῦν τοῦ σαββάτου" oi δὲ σοφώτερον ἐξακούοντες, ov τοῦτο, ἀλλὰ νύκτα βαθεῖαν ἐροῦσιν εἶναι: βραδύτητα καὶ μακρον χρόνον τοῦ ῥήματος τοῦ ὀψέ δηλοῦντος. kai OTL νύκτα λέγει, καὶ οὐχ ἑσπέραν, ἐπήγαγε. τῇ ἐπιφωσκούσῃ eis μίαν σαββάτων, καὶ ἧκον, οὕπω, ὡς οἱ λοιποί φασι, τὰ ἀρώματα φέρουσαι, ἀλλὰ θεωρῆσαι τὸν τάφον' καὶ εὗρον TOv σεισμὸν γεγονότα, kal Kaμενον τὸν ἄγγελον ἐπὶ τοῦ λίθον, καὶ ἀκηκόασι παρ᾽ αὑτοῦ, Οὐκ ἐστιν ce ἠγέρθη. ὁμοίως καὶ ὁ Ιωάννης, Ev μιᾷ τῶν σαββάτων, φησὶ, Μαρία ἡ Μαγδαληνὴ ἦλθε πρωὶ σκοτίας ἔτι οὔσης εἰς τὸ μνημεῖον: καὶ βλέπει τὸν λίθον ἡρμένον ἀπὸ τοῦ μνημείου. παρὰ τοῦτο σκοτίας οὐσὴς ἐτι, πλὴν πρὸς ἐὼ, τῷ μνημείῳ προεληλύθει. ὁ δὲ Λουκᾶς φησὶ, »Τὸ μὲν σάββατον ἡσύχασαν κατὰ τὴν ἐντολήν· τῇ δὲ μιᾷ τῶν σαββάτων, ὄρθρου βαθέος ἐπὶ τὸ μνῆμα ἦλθον, φέρουσαι ἃ ἡτοίμασαν ἀρώματα, εὗρον δὲ τὸν λίθον ἀποκεκυλισμένον ἀπὸ τοῦ μνημείου. ὁ βαθὺς ὄρθρος ἴσως προὐποφαινομένην αὐγὴν ἑωθινὴν ἐμφαινίζει τῆς χ $ ββά διὰ ῦ τος ἠδὲ μιᾶς τῶν σαββατων. διὰ τοῦτο παρῳχήκοτος τελείως σὺν τῇ μετ᾽ αὐτὸ νυκτὶ πάσῃ τοῦ σαββάτου, καὶ ἑτέρας ἀρχομένης ἡμέρας, ἦλθον τὰ ἀρώματα καὶ τὰ μύρα φέρουσαι: ὅὃτε δῆλον ὡς ἀνειστήκει πρὸ πολλοῦ. τούτῳ κατακολουθεῖ καὶ o Μάρκος λέγων, "Hyopacav ἀρώματα ἵνα ἐλθοῦσαι ἀλείψωσιν avrov. καὶ λίαν πρωὶ τῆς μιᾶς σαββάτων ἐρχονται ἐπὶ τὸ μνημεῖον, ἀνατείλαντος τοῦ ἡλίου. λίαν μὲν γὰρ πρωΐ καὶ οὗτος εἶπεν, ὅπερ ταὐτὸν ἐστι TQ, βαθέος opÜpov' kai ἐπήγαγεν, ἀνατείλαντος TOU ἡλίου. ἡ μὲν γὰρ ὁρμὴ kal ἡ ὁδὸς αὐτῶν, δῆλον ὡς ὄρθρου βαθέος, kai λιαν πρωὶ κατηρχθη" παρετειναν δὲ kara τε τὴν πορείαν, καὶ περὶ τὸ μνημεῖον διατρίβουσαι μέχρις ἀνατολῆς Ἠλίου. καὶ λέγει καὶ τοτε ταῦταις O νεανισκὸς ὁ λευχείμων: Ἠγέρθη· οὐκ ἔστιν ὧδε. Τούτων οὕτως ἐχόντων, τοῦτο τοῖς ἀκριβολογουμένοις ἀποφαινόμεθα κατὰ ποίαν ὥραν, ἢ καὶ ποῖον ηἡμιώριον, ἢ ὥρας τέταρτον, ἄρχεσθαι προσῆκε τῆς τὸ ἐπὶ τῇ ToU Κυρίου ἡμῶν ἐκ νεκρῶν ἀναστάσει χαρᾶς" TOUS μὲν λίαν ἐπιταχύναντας καὶ πρὸ νυκτὸς ἐγγὺυς ἤδη μεσούσης ἀνιέντας, ὡς ὀλιγώρους kal ἀκρατεῖς μεμῴομεθα, παρ᾽ ὀλίγον προκαταλύοντας τὸν δρόμον, λέγοντος ἀνδρὸς σοφοῦ, Οὐ μικρὸν ἐν βίῳ τὸ παρὰ μικρόν. τοὺς δὲ ἐφυστερίζοντας καὶ διαρκοῦντας ἐπὶ πλεῖστον, καὶ μέχρι τετάρτης φυλακῆς ἐγκαρτεροῦντας, "καθ᾽ ἣν καὶ rots πλέουσιν ὁ Σωτὴρ ἡμῶν περιπατῶν ἐπὶ τῆς θαλάσσης ἐπεφάνη, ὡς γενναίους kai φιλοπόνους ἀποδεχόμεθα. τοῖς δὲ μεταξὺ ὡς ἐκινήθησαν ἢ os ἠδυνήθησαν ἀναπαυσαμένοις, μὴ πάνυ ςδιενοχλῶμεν" ἐπεὶ μηδὲ τὰς ἐξ τῶν νηστειῶν ἡμέρας ἰσως μηδὲ ὁμοίως πάντες διαμένουσιν ἀλλ᾽ οἱ μεν καὶ πασας ὑπερτιθέασιν ἄσιτοι διατελοῦντες, οἱ δὲ, δύο, οἱ δὲ, τρεῖς, οἱ δὲ, τέσσαρας, οἱ δὲ, οὐδεμίαν. καὶ τοῖς μὲν πάνυ διαπονηθεῖσιν ἐν ταῖς ὑπερθέσεσιν, εἶτα το ἁποκαμνοῦσι καὶ μονον οὐκ ἐκλείπουσι, συγγνωμὴ τῆς ταχυτέρας γεύσεως. εἰ δέ τινες οὐχ ὅπως οὐχ ὑπερτιθέμενοι, ἀλλὰ μηδὲ νηστεύσαντες ἢ kal τρυφήσαντες τὰς προαγούσας τέσσαρας, εἶτα ἐλθόντες ἐπὶ τὰς τελευταίας δύο καὶ μόνας ἡμέρας, αὐτὰς ὑπερτιθέντες, τὴν τε παρασκευὴν καὶ τὸ σάββατον, μέγα TL καὶ λαμπρὸν ποιεῖν νομίζουσιν, ἂν μέχρι τῆς ἕω διαμείνωσιν, οὐκ οἶμαι τὴν ἴσην ἄθλησιν αὐτοὺς πεποιῆσθαι, τοῖς τὰς πλείονας ἡμέρας προησκηκόσι. ταῦτα μὲν οὖν ὡς φρονῶ συμβουλεύων περὶ τούτων Τοὺς προσδοκίᾳ θανάτου λυθέντας τῆς ἀκοινωνησίας, ἄλογον, ἂν ἐπιβιῷεν, αὖθις δεσμεῖν, μηδὲν ἐν τῷ μεταξὺ ἐργασαμένους" εἰ μέντοι μετὰ τὸ ῥαΐσαι φαίνοιτὸ τις πλείονος δεόμενος ἐπιστροφῆς, καὶ νουθετούμενος ταπεινοῦν καὶ κακοῦν καὶ συστέλλειν ἑαυτὸν, μὴ πείθοιτο, ἀλλ᾽ ἀντίλεγοι, τοῦτο αὐτῷ

### English translation (Claude)

You wrote to me, my most faithful and learned son, asking at what hour one ought to end the fast at the close of the Pascha. For you say that some of the brothers say it should be done at cockcrow, and others in the evening. The brothers in Rome, as they say, wait for the cock; but of those here you said that they end it sooner. You seek to fix an exact limit and a precisely measured hour, which is both difficult and hazardous. That one must begin the feast and the gladness after the time of our Lord's resurrection, humbling our souls with fasting until then, all will agree alike. But by what you wrote to me you have shown very soundly, and with a good grasp of the divine Gospels, that nothing exact appears in them about the hour at which he rose. For the evangelists described those who came to the tomb differently, at varying times, and all said that they found the Lord already risen: "late on the sabbath," as Matthew says; "early, while it was still dark," as John writes; "at deep dawn," as Luke; and "very early, when the sun had risen," as Mark. When he rose, none of them declared clearly; but it is agreed that those who came to the tomb late on the sabbath, as it was dawning toward the first day of the week, up to the rising of the sun on the first day of the week, no longer found him lying in it. Let us not suppose that the evangelists disagree or contradict one another. Even if there seems to be some small difference on the question, since they all agree that the light of the world, our Lord, rose in that night, though they differ about the hour, let us be eager to harmonize what they said with goodwill and faith. What Matthew says runs thus: "Late on the sabbath, as it was dawning toward the first day of the week, Mary Magdalene and the other Mary came to see the tomb. And behold, there was a great earthquake; for an angel of the Lord came down from heaven, came and rolled away the stone, and sat upon it. His appearance was like lightning, and his clothing white as snow. And for fear of him the guards trembled and became like dead men. And the angel answered and said to the women: Do not be afraid; for I know that you seek Jesus who was crucified. He is not here; for he has been raised, as he said." Now this "late" some will think, by the common use of the word, means the evening of the sabbath; but those who understand it more wisely will say it is not this but deep night, since the word "late" indicates slowness and a long time. And to show that he means night and not evening, he added, "as it was dawning toward the first day of the week"; and they came, not yet bringing the spices, as the others say, but to see the tomb; and they found that the earthquake had happened and the angel sitting on the stone, and heard from him: "He is not here; he has been raised." Likewise John says: "On the first day of the week Mary Magdalene came early, while it was still dark, to the tomb, and sees the stone taken away from the tomb." So, by this account, while it was still dark, but near dawn, she had come to the tomb. And Luke says: "On the sabbath they rested according to the commandment; but on the first day of the week, at deep dawn, they came to the tomb bringing the spices they had prepared, and they found the stone rolled away from the tomb." The "deep dawn" perhaps shows the first light of morning appearing on the first day of the week. So when the sabbath had wholly passed, together with the whole night after it, and another day was beginning, they came bringing the spices and ointments; so it is clear that he had risen long before. Mark follows this, saying: "They bought spices, so that they might come and anoint him. And very early on the first day of the week they come to the tomb, when the sun had risen." He too said "very early," which is the same as "at deep dawn"; and he added, "when the sun had risen." For their setting out and their journey clearly began at deep dawn and very early; but they took time, both on the way and lingering at the tomb, until the rising of the sun. And then the young man in white says to them: "He has been raised; he is not here." This being so, we make this declaration to those who seek precision about the hour, or the half-hour, or the quarter of an hour, at which it is fitting to begin the rejoicing over our Lord's resurrection from the dead. Those who are too hasty and give up the fast even before midnight we blame as careless and lacking self-control, breaking off the race just short of the end; for a wise man says, "Not small in life is what falls short by a little." Those who hold out longest and persevere until the fourth watch, at which our Savior also appeared to those sailing, walking on the sea, we accept as noble and diligent. Those in between, who rested as they were moved or as they were able, let us not trouble very much; for not all continue through the six days of the fasts equally or alike: some pass all of them without food, others two, others three, others four, others none. And for those who have labored hard in prolonging the fast and then grow weary and almost faint, there is pardon for tasting food sooner. But if some, not only not prolonging the fast but not even fasting, or even living luxuriously through the four days before, then come to the last two days alone, the Preparation and the sabbath, and pass these without food, and think they do something great and splendid if they hold out until dawn, I do not think they have made an equal contest with those who have trained through more days. This, then, is my counsel on these matters, as I think.
[Unnumbered paragraph:] As for those who were released from excommunication in expectation of death, it is unreasonable, if they survive, to bind them again, since they have done nothing wrong in the meantime. If, however, after recovering, someone appears to need further conversion, and when admonished to humble, chastise, and restrain himself does not obey but contradicts, this to him …

### Scripture references

- Matt 28:1: quotation, high confidence
- Matt 28:2: quotation, high confidence
- Matt 28:3: quotation, high confidence
- Matt 28:4: quotation, high confidence
- Matt 28:5: quotation, high confidence
- Matt 28:6: quotation, high confidence
- John 20:1: quotation, high confidence
- Luke 23:56: quotation, high confidence
- Luke 24:1: quotation, high confidence
- Luke 24:2: quotation, high confidence
- Mark 16:1: quotation, high confidence
- Mark 16:2: quotation, high confidence
- Mark 16:6: quotation, high confidence
- John 8:12: echo, low confidence
- Matt 14:25: allusion, high confidence

### Translation notes

- The Greek is uncorrected OCR of Routh; clear slips are corrected (logged), and badly garbled words are translated by sense. Gospel quotations: Matt 28:1–6; John 20:1; Luke 23:56–24:2; Mark 16:1–2, 6. "Not small in life is what falls short by a little" is a proverb (source unidentified). The fourth watch: Matt 14:25. The six days of fasting are the days before Easter (Holy Week).
- The final, unnumbered paragraph (on those released from excommunication in expectation of death) does not belong to the Letter to Basilides: it is the opening of a separate fragment, probably from Dionysius's letter to Conon, printed by Routh after the first canon; it breaks off mid-sentence. It should be placed in its own section or work (check against Routh 3, the printed page, and Feltoe's edition).

### Citation (SBL)

Dionysius of Alexandria, Ep. Bas. 1 (Routh 3:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/dionysius-alexandrinus-epistula-basilidem/0/#p-1).

## Ep. Bas. 2

- URL: https://sophiascriptura.com/fathers/dionysius-alexandrinus-epistula-basilidem/0/#p-2
- Source: Routh 3:223
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Dionysius holds that menstruating women should not approach the holy table or receive the body and blood of Christ, though anyone may pray in any condition.

### Greek text

Περὶ δὲ τῶν ἐν ἀφέδρῳ γυναικῶν, εἰ προσῆκεν αὐτὰς οὕτω διακειμένας εἰς TOV οἶκον εἰσιέναι τοῦ Θεοῦ, περιττὸν καὶ τὸ πυνθάνεσθαι νομίζω. οὐδὲ yàp αὐτὰς οἶμαι πιστὰς οὔσας καὶ εὐλαβεῖς, τολμήσειν οὕτω διακειμένας, ἢ τῇ τραπέζῃ τῇ ἁγίᾳ προσελθεῖν, ἢ τοῦ σώματος καὶ τοῦ αἵματος TOU Χριστοῦ προσάψασθαι. οὐδὲ γὰρ ἡ τὴν δωδεκαετῆ ῥύσιν ἔχουσα πρὸς τὴν ἴασιν σπεύδουσα ἔθιγεν αὐτοῦ, ἀλλὰ μόνου TOU κρασπέδου. προσεύχεσθαι μὲν yap ὅπως ἂν ἔχῃ τις, καὶ ὡς ἂν διάκειται, μεμνῆσθαι τοῦ Δεσπότου, καὶ δεῖσθαι βοηθείας τυχεῖν, ἀνεπίφθονον" εἰς δὲ τὰ ἅγια καὶ τὰ ἅγια τῶν ἁγίων ὁ μὴ πάντῃ καθαρὸς καὶ ψυχῇ καὶ σώματι, προσιέναι κωλυθήσεται.

### English translation (Claude)

Concerning women in their period of separation, whether it is right for them in that state to enter the house of God, I think it superfluous even to ask. For I do not think that they, being faithful and devout, would dare in that state either to approach the holy table or to touch the body and blood of Christ. For not even the woman with the flow of twelve years, eager for healing, touched him, but only the fringe of his garment. To pray, in whatever condition one is and however one is disposed, to remember the Master, and to ask to obtain help, is blameless; but whoever is not wholly pure in both soul and body shall be prevented from approaching the holy things and the holy of holies.

### Scripture references

- Lev 15:19: echo, medium confidence
- Matt 9:20: allusion, high confidence
- Mark 5:25: allusion, high confidence

### Translation notes

- The ruling is translated as written. "Period of separation" renders ἐν ἀφέδρῳ (menstruation; compare Lev 15:19). The woman with the flow of blood: Matt 9:20; Mark 5:25–27. The Greek is uncorrected OCR of Routh; clear slips are corrected (logged).

### Citation (SBL)

Dionysius of Alexandria, Ep. Bas. 2 (Routh 3:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/dionysius-alexandrinus-epistula-basilidem/0/#p-2).

## Ep. Bas. 3

- URL: https://sophiascriptura.com/fathers/dionysius-alexandrinus-epistula-basilidem/0/#p-3
- Source: Routh 3:223
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Married couples are to judge for themselves when to abstain from intercourse for prayer, following Paul.

### Greek text

Αὐτάρκεις δὲ καὶ οἱ γεγαμηκότες᾽ ἑαυτῶν ὀφείλουσιν εἶναι κριταί. ὅτι γὰρ ἀπέχεσθαι προσῆκον ἀλλήλων ἐκ συμφώνου πρὸς καιρὸν, ἵνα σχολάσωσι τῇ προσευχῇ, καὶ πάλιν ἐπὶ τὸ αὐτὸ ὦσιν, ἀκηκόασι Παύλου γράφοντος.

### English translation (Claude)

Married people ought to be sufficient judges of themselves. For they have heard Paul writing that it is fitting to abstain from one another by agreement for a time, so that they may devote themselves to prayer, and to come together again.

### Scripture references

- 1 Cor 7:5: quotation, high confidence

### Translation notes

- 1 Cor 7:5. The text reads γεγαμηκότες ("married people"); some printings have a word for "those advanced in years". The Greek is uncorrected OCR of Routh; clear slips are corrected (logged).

### Citation (SBL)

Dionysius of Alexandria, Ep. Bas. 3 (Routh 3:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/dionysius-alexandrinus-epistula-basilidem/0/#p-3).

## Ep. Bas. 4

- URL: https://sophiascriptura.com/fathers/dionysius-alexandrinus-epistula-basilidem/0/#p-4
- Source: Routh 3:223
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Those who have had an involuntary nocturnal emission are to follow their own conscience about approaching communion.

### Greek text

Οἱ δὲ ἐν ἀπροαιρέτῳ νυκτερινῇ ῥύσει γενόμενοι, καὶ οὗτοι τῷ ἰδίῳ συνειδότι κατακολουθείτωσαν, καὶ ἑαυτούς, εἴτε διακρίνονται περὶ τούτου εἴτε μή, σκοπείτωσαν. ὡς ἐπὶ τῶν βρωμάτων, ὁ διακρινόμενος, φησὶν, ἐὰν φάγῃ; κατακέκριται. καὶ ἐν τούτοις εὐσυνείδητος ἔστω καὶ εὐπαῤῥησίαστος kara τὸ ἴδιον ἐνθύμιον πᾶς ὁ προσίὼν τῷ Θεῷ.

### English translation (Claude)

Those who have had an involuntary emission in the night, let them also follow their own conscience and consider whether they have doubts about this or not. As in the matter of foods, "he who doubts," he says, "is condemned if he eats." In these matters too, let everyone who comes to God be of good conscience and good confidence according to his own judgment.

### Scripture references

- Rom 14:23: quotation, high confidence

### Translation notes

- Rom 14:23. "Comes to God" refers to approaching communion. The Greek is uncorrected OCR of Routh; clear slips are corrected (logged).

### Citation (SBL)

Dionysius of Alexandria, Ep. Bas. 4 (Routh 3:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/dionysius-alexandrinus-epistula-basilidem/0/#p-4).

## Ep. Bas. close

- URL: https://sophiascriptura.com/fathers/dionysius-alexandrinus-epistula-basilidem/0/#p-5
- Source: Routh 3:223
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Dionysius closes by saying he wrote not as a teacher but as a colleague, and asks Basilides for his judgment.

### Greek text

Ταῦτα σὺ μὲν τιμῶν ἡμᾶς, οὐ γὰρ ἀγνοῶν, ἀγαπητέ, τὰ πύσματα ἡμῖν προσήγαγες, ὁμόφρονας ἡμᾶς, ὥσπερ οὖν ἐσμέν, καὶ ἰσοψύχους, ἑαυτῷ παρασκευάζων. ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ᾽ ὡς μετὰ πάσης ἁπλότητος προσῆκον ἡμᾶς ἀλλήλοις διαλέγεσθαι, εἰς κοινὸν τὴν διάνοιαν ἐμαυτοῦ ἐξέθηκα. ἣν ἐπικρίνας καὶ σὺ, συνετώτατέ μου υἱέ, ὅ τι ἂν σοι φανῇ δίκαιον καὶ βέλτιον, εἰ καὶ οὕτως ἔχειν δοκιμάζῃς, περὶ αὐτῶν ἀντιγράψῃς. Ἐρρῶσθαί σε ἀγαπητὲ υἱὲ μοῦ, ἐν εἰρήνῃ λειτουργοῦντα τῷ Κυρίῳ

### English translation (Claude)

You have brought these questions to us, beloved, out of respect for us (for it is not that you do not know), making us of one mind and one soul with yourself, as indeed we are. And I have set out my thoughts openly, not as a teacher, but as it is fitting for us to converse with one another in all simplicity. When you have examined them, my most understanding son, write back to me about them what seems to you right and better, and whether you judge that it is so. I pray that you may be well, my beloved son, ministering to the Lord in peace.

### Scripture references

- Phil 2:2: echo, low confidence

### Translation notes

- The Greek is uncorrected OCR of Routh; clear slips are corrected (logged).

### Citation (SBL)

Dionysius of Alexandria, Ep. Bas. 5 (Routh 3:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/dionysius-alexandrinus-epistula-basilidem/0/#p-5).