The Canonical Epistle of St Dionysius of Alexandria

Direct English translation

You wrote to me, my most faithful and learned son, asking at what hour the fast ought to be ended on the day of Pascha. You say that some of the brethren hold that this should be done at cockcrow, while others say from evening. The brethren in Rome, as they say, wait for the cock, but you said that those here end earlier. You seek an exact boundary and a precisely measured hour, which is both difficult and liable to error. All alike will confess that the feast and gladness ought to begin after the time of our Lord's Resurrection, while until then souls are humbled by fasting. By what you wrote to me, you soundly demonstrated from the divine Evangelists that no precise statement appears in them concerning the hour at which He rose. The Evangelists recorded at different times those who came to the tomb, and all said 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. None plainly declared the moment when He rose. Yet it is confessed that those who came to the tomb from late on the Sabbath, as the first day dawned, until sunrise on that first day, no longer found Him lying there. We should not suppose that the Evangelists disagree or contradict one another. Though the inquiry over the hour may seem minute, all agree that in that night the Light of the world, our Lord, had risen; they differ only concerning the hour. Let us therefore endeavour gratefully and faithfully to harmonize what was said. Matthew says: 'Late on the Sabbath, as the first day of the week was dawning, Mary Magdalene and the other Mary came to see the tomb. And behold, there was a great earthquake; for an angel of the Lord descended from heaven, came and rolled away the stone, and sat upon it. His appearance was like lightning and his garment white as snow. From fear of him the guards shook and became as dead men. But the angel answered and said to the women: Do not fear; for I know that you seek Jesus who was crucified. He is not here; He has risen, as He said.' Some understand 'late' in its common sense as the evening of the Sabbath; those who understand more carefully say it means deep night, since the word signifies lateness and a long interval. That he means night, not evening, is shown by the addition, 'as the first day was dawning.' They came not yet bearing spices, as the others say, but to see the tomb; they found that the earthquake had occurred and the angel was sitting upon the stone, and heard from him: 'He is not here; He has risen.' Likewise John says that on the first day Mary Magdalene came early, while it was still dark, to the tomb and saw the stone removed; with him she had gone out while it was still dark. Luke says: 'They rested on the Sabbath according to the commandment; but on the first day, at deep dawn, they came to the tomb bearing the spices they had prepared, and found the stone rolled away.' 'Deep dawn' perhaps indicates that the morning light of the first day was already appearing, because the whole Sabbath and the night after it had fully passed and another day was beginning when they came bearing spices and myrrh. Hence 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 they came to the tomb when the sun had risen.' He too says 'very early,' which is the same as 'deep dawn,' and adds 'when the sun had risen.' Their setting out and journey clearly began at deep dawn and very early, but the journey and their delay about the tomb continued until sunrise; and then the young man clothed in white said to them: 'He has risen; He is not here.' These things being so, to those who insist upon precision concerning the hour, half-hour, or quarter-hour at which the joy over our Lord's Resurrection from the dead ought to begin, we declare this. We blame as negligent and incontinent those who hurry greatly and relax the fast before the night is near its midpoint, almost ending the course just before its completion; for a wise man says, 'In life, falling short by a little is no little thing.' We approve as courageous and diligent those who delay and persevere longer, even until the fourth watch, when our Saviour appeared to those sailing as He walked upon the sea. But let us not greatly trouble those in between, who rest according to how they were moved or what they were able to endure, since not all continue through the six days of fasting equally or in the same way. Some pass all of them without food, some two, some three, some four, and some none. Those who have laboured greatly in prolonged fasting and then become exhausted, almost fainting, are to be pardoned for tasting food sooner. But if some have neither prolonged the fast nor even fasted, or have lived delicately during the preceding four days, and then come to the last two, Friday and Saturday, and prolong only these, thinking they do something great and splendid if they remain until dawn, I do not think their contest equal to that of those who disciplined themselves for more days. These things I have written as my counsel concerning the matter.

Direct English translation

Concerning women in their monthly flow, I consider it superfluous even to ask whether it is fitting for them, while in that condition, to enter the house of God. For I do not think that they themselves, being faithful and reverent, would dare while so disposed either to approach the holy Table or to touch the Body and Blood of Christ. The woman who had the flow for twelve years did not touch Him Himself in order to be healed, but only the hem of His garment. It is blameless for a person, whatever his condition and however disposed, to pray, remember the Master, and ask to receive help; but one who is not wholly pure in both soul and body is to be prevented from approaching the holy things and the Holy of Holies.

Direct English translation

Those who are married ought themselves to be competent judges, for you have heard Paul write that it is fitting for them to abstain from one another by agreement for a time, so that they may devote themselves to prayer, and then come together again.

Direct English translation

Those who experience an involuntary nocturnal flow are likewise to follow their own conscience and examine themselves as to whether or not they are in doubt concerning it. For just as with foods, he says, 'The one who doubts is condemned if he eats,' so also in these matters let everyone who approaches God be conscientious and have confidence according to his own inward conviction. You, dear son, brought these questions to us in honour, not through ignorance, making us—who indeed are of one mind—like-minded and of one judgment with yourself. I have set out my own understanding in common, not as a teacher, but because it is fitting for us to converse with one another in all simplicity. After you also judge it, my most understanding son, write back concerning these things whatever appears to you just and better, if you approve that they are so. I pray that you remain well, my dear son, ministering to the Lord in peace.