[67]This expression probably means to include the Churches of Mesopotamia and Osroene, besides those which he proceeds to mention below. [68]Eusebius is mistaken in identifying this peace with the cessation of persecution: the reference is to the subsiding of the Novatianist schism in 254 which restored peace to Christendom. The surprise and joy were due to the violence of the language and other measures which the chief combatants (Stephen and Cyprian) had employed. [69]Hadrian’s colony in Mount Sion was so named (A.D. 132). Later on the older and more glorious name of Jerusalem was restored to the see. [70]Bishop of Cæsarea in Cappadocia († A.D. 260), and one of Origen’s distinguished pupils. On the baptismal controversy he sided with Cyprian of Carthage. [71]The adroit reference to the wonted liberality of the Roman Church is to be noted: other instances are given by Salmon, _Infallibility_, p. 375. [72]Here again Dionysius shows his adroitness, if Benson (_Cyprian_, p. 357) is right in thinking that the list of churches he gives suggests a repetition of the Pentecostal outpouring of the Holy Ghost (Acts ii. 9 f.). [73]Cp. the letter to Dionysius, p. 58. [74]Lev. xxiv. 13-16. [75]The word here used represents µυστήριον, denoting the Christian revelation as µυστήριον often does. [76]Cf. 1 Cor. xvi. 22 and Gal. i. 8, 9. [77]The former are converts from heathenism, or perhaps from heresy; the latter Christians who have lapsed. [78]The word here is the Greek χειροτονία in Syriac letters, and so might also be rendered “ordination.” [79]The MSS. from which this extract comes state that it is from a letter to Dionysius and Stephanus of Rome. No such letter is otherwise known, and it is not likely that Stephen’s name would come second, as he was then bishop and Dionysius only a presbyter, though later on he became bishop. Possibly it is from the letter which our Dionysius tells us he wrote to his Roman namesake and Philemon when they were of the same opinion as Stephen: see p. 55. As far as the contents of the extract go, it is not at all incredible that Dionysius was willing to admit the validity of such baptisms as are specified: it was only heresies of a very fundamental kind which he considered to invalidate baptism. [80]The successor to Stephanus in 257 as Bishop of Rome: he was martyred after one year’s reign. [81]This was, according to Benson (_Cyprian_, p. 354), a threat which he did not actually carry into effect, and was only meant to restrain them from adopting Cyprian’s attitude on the matter.