Ch. 5. At that time [_i.e._, when Dionysius wrote against the Sabellians] certain of the bishops of Pentapolis in Upper Libya were of the opinion of Sabellius. And they were so successful with their opinion that the Son of God was scarcely preached any longer in the churches. Dionysius heard of this, as he had charge of those churches (_cf._ Canon 6, Nicæa, 325; see below, § 72), and sent men to counsel the guilty ones to cease from their false doctrine. As they did not cease but waxed more shameless in their impiety, he was compelled to meet their shameless conduct by writing the said letter and to define from the Gospels the human nature of the Saviour, in order that, since those men waxed bolder in denying the Son and in ascribing His human actions to the Father, he accordingly, by demonstrating that it was not the Father but the Son that was made man for us, might persuade the ignorant persons that the Father is not the Son, and so by degrees lead them to the true godhead of the Son and the knowledge of the Father. Ch. 6. … If in his writings he is inconsistent, let them [_i.e._, the Arians] not draw him to their side, for on this assumption he is not worthy of credit. But if, when he had written his letter to Ammonius, and fallen under suspicion, he made his defence, bettering what he had said previously, defending himself, but not changing, it must be evident that he wrote what fell under suspicion by way of “accommodation.” Ch. 13. The following is the occasion of his writing the other letters. When Bishop Dionysius had heard of the affairs in Pentapolis and had written in zeal for religion, as I have said, his letter to Euphranor and Ammonius against the heresy of Sabellius, some of the brethren belonging to the Church, who held a right opinion, but did not ask him so as to learn from himself what he had written, went up to Rome and spake against him in the presence of his namesake, Dionysius, bishop of Rome. And the latter, upon hearing it, wrote simultaneously against the adherents of Sabellius and against those who held the same opinions for uttering which Arius was cast out of the Church; and he called it an equal and opposite impiety to hold with Sabellius or with those who say that the Word of God is a creature, framed and originated. And he wrote also to Dionysius [_i.e._, of Alexandria] to inform him of what they had said about him. And the latter straightway wrote back and inscribed a book entitled _A Refutation and a Defence_. Ch. 14. … In answer to these charges he writes, after certain prefatory matter in the first book of the work entitled _A Refutation and a Defence_, in the following terms: Ch. 15. “For never was there a time when God was not a Father.” And this he acknowledges in what follows, “that Christ is forever, being Word and Wisdom and Power. For it is not to be supposed that God, having at first no issue, afterward begat a Son. But the Son has his being not of Himself, but of the Father.”