[This canonical Letter was accepted at the third Council of
Constantinople _in Trullo_ (A.D. 680)]
Dionysius to Basilides my beloved son and brother and godly
fellow-worker, greeting in the Lord.
(1) You sent to me, my most faithful and learned son, to inquire at what
hour one ought to end the fast before Easter.[162] For you say that some
of the brethren maintain one should do so at cockcrow:[163] and some at
evening.[164] For the brethren in Rome, so they say, await the cockcrow:
but concerning those in the Pentapolis you said they broke the fast
sooner. And you ask me to set an exact limit and a definite hour, which
is both difficult and risky. For it will be acknowledged by all alike
that one ought to start the feast and the gladness after the time of our
Lord's resurrection, up till then humbling our souls with fastings. But
by what you have written to me, you have quite soundly and with a good
insight into the Divine Gospels established the fact that nothing
definite appears in them about the hour at which He rose. For the
Evangelists described those that came to the tomb diversely--that is, at
different times, and all[165] said that they have found the Lord already
risen: it was "late on the Sabbath day," as S. Matthew puts it:[166] and
"early while it was yet dark," as S. John writes; and "at early dawn," as
S. Luke; and "very early ... when the sun was risen," as S. Mark. And
when He rose, no one has clearly stated; but that "late on the Sabbath
day, as it began to dawn towards the first day of the week," about
sunrise on that day those who arrived at the tomb found Him no longer
lying in it, that is agreed to. And we must not imagine that the
evangelists are at variance and contradict one another: but even if there
seem to be some small dispute upon the matter of your inquiry--that is,
if though all agree that the Light of the world[167] our Lord arose on
that night, they differ about the hour, yet let us be anxious fairly and
faithfully to harmonize what is said.
What is said, then, by Matthew runs thus: "Late on the Sabbath day, as it
began to dawn towards the first day of the week, came Mary Magdalene and
the other Mary to see the sepulchre. And, behold, there was a great
earthquake: for an angel of the Lord descended from heaven and came and
rolled away the stone and sat upon it. And his appearance was as
lightning, and his raiment white as snow: and for fear of him the
watchers did quake and became as dead men. And the angel answered and
said unto the women, Fear not ye; for I know that ye seek Jesus which
hath been crucified. He is not here; for he is risen, even as he said."
As to this word which he uses for "late," some will think, in accordance
with its common acceptation, that the evening of the Sabbath is
signified; but others, understanding it more scientifically, will say it
is not that, but "the dead of night," the word used signifying an
advanced stage of lateness.[168] And because he means night and not
evening, he adds "as it began to dawn towards the first day of the week"
and (the women) had not yet come, as the rest say, "bringing spices" but
"to see the sepulchre."[169] And they found the earthquake had occurred
and the angel seated on the stone, and heard from him the words: "He is
not here: he is risen." Similarly, John says: "On the first day of the
week came Mary Magdalene early, when it was yet dark, unto the tomb, and
seeth the stone taken away from the tomb." However, by this account,
"when it was still dark" although towards dawn, He had gone forth from
the tomb. But Luke says: "On the Sabbath they rested according to the
commandment. But on the first day of the week at early dawn (the women)
came unto the tomb bringing the spices which they had prepared. And they
found the stone rolled away from the tomb." "Early dawn" indicates,
perchance, the morning light appearing before (the sun itself) on "the
first day of the week." In consequence, it was when the Sabbath had now
completely passed, with the night that followed, and when a new day was
beginning that they came bringing the spices and ointments, by which time
it is clear that He had risen long before. To this, also, corresponds
what Mark says: "(The women) brought spices 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 was risen." For he, too, says "very early," which is
the same thing as "at early dawn": and he has added, "when the sun was
risen." For their start and their journey began, it is clear, "at early
dawn" and "very early": but they had gone on spending time both on the
road and around the tomb until sunrise. And on this occasion also[170]
the white robed young man says to these women: "He is risen: he is not
here."
As things stand thus, we pronounce this decision for those who inquire to
a nicety at what hour or what half-hour, or quarter of an hour, they
should begin their rejoicing at the Resurrection of our Lord from the
dead: those who are premature and relax before midnight, though near it,
we censure as remiss and wanting in self-restraint; for they drop out of
the race just before the end, as the wise man says: "that which is within
a little in life is not little."[171] And those who put off and endure to
the furthest and persevere till the fourth watch, when our Saviour
appeared to those who were sailing also, walking on the sea,[172] we
shall approve as generous and painstaking. And those midway who stop as
they were moved or as they were able, let us not treat altogether
severely. For all do not continue during the six days of the fast either
equally or similarly:[173] but some remain without food till
cockcrow[174] on all the days, some on two, or three, or four, and some
on none of them. And for those who strictly persist in these prolonged
fasts and then are distressed and almost faint, there is pardon if they
take something sooner. But if some, so far from prolonging their fast do
not fast at all, but feed luxuriously during the earlier days of the
week, and then, when they come to the last two and prolong their fast on
them alone, viz. on Friday and Saturday, think they are performing some
great feat by continuing till dawn, I do not hold that they have
exercised an equal discipline with those who have practised it for longer
periods. I give you this counsel in accordance with my judgment in
writing on these points.
[Three rulings follow on points which it is not necessary to set out
here]
(2) These answers I give you from respect for you, beloved, not because
you were ignorant of the subjects of your inquiry but to render us of one
mind and soul[175] with yourself, as indeed we are. And I have set forth
my opinion for you to share not as a teacher but as it becomes us to
discuss one with another in all simplicity: and when you have considered
it again, my most sagacious son, you should write again and tell me
whatever seems to you better or what you judge to be as I have said.
I pray that you may prosper, my beloved son, as you minister to the
Lord[176] in peace.