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Pinytus (also rendered Pinytos or Pinythus) was a second-century bishop of Knossos (Cnosus, Gnossus) on the island of Crete. He is known almost entirely from the Ecclesiastical History of Eusebius of Caesarea, who lists him among the notable orthodox churchmen of that generation, together with Hegesippus, Dionysius of Corinth, Philip, Apollinaris, Melito, Musanus, Modestus, and Irenaeus. Eusebius presents these figures as transmitters of a sound faith received from apostolic tradition. Pinytus’s see was the ancient city of Knossos in Roman Crete; nothing reliable is recorded of his birth, family, or early life, and no independent writings of his survive.

The only substantial episode attached to his name is a correspondence with Dionysius, bishop of Corinth, which Eusebius summarizes in Book IV of the Ecclesiastical History. Dionysius, whose activity is generally placed in the third quarter of the second century, wrote to the church of the Cnossians exhorting Pinytus not to lay upon the brethren a grievous and compulsory burden in regard to chastity, but to have regard to the weakness of the multitude. Pinytus replied that he admired and welcomed Dionysius, yet urged him in turn to impart more advanced instruction, so that the faithful might not always be fed on milk as children but might receive solid food and grow to a more mature spiritual age. Eusebius remarks that the letter displays Pinytus’s orthodoxy, his pastoral care, his learning, and his comprehension of divine things.

The exchange belongs to a wider second-century discussion of continence, marriage, and the reception of penitents, themes that also appear in Dionysius’s letters to other churches, such as Amastris in Pontus. Pinytus emerges as a bishop of relatively strict pastoral standards who nonetheless remained, in Eusebius’s judgment, within catholic orthodoxy. Crete in this period formed part of the Roman province of Crete and Cyrenaica; its churches were Greek-speaking communities still close to the apostolic age, and Dionysius’s circular letters to Gortyna and the other Cretan dioceses, as well as to Knossos, show an island network of bishops concerned both with heresy (including Marcionism) and with internal discipline. No further acts, synods, or martyrdom are securely attached to Pinytus in the early sources.

Later liturgical tradition numbered him among the saints. The Roman Martyrology commemorates him on 10 October as bishop of Gnosia in Crete and “most noble among bishops”; Eastern calendars likewise keep his memory on that date. The cult is of the ancient, pre-congregational type: there is no recorded papal canonization or beatification. Place of death, burial, and any special patronages are unknown. What can be said with confidence is limited to Eusebius’s brief but respectful portrait of a learned Cretan bishop who, in the later second century, combined doctrinal orthodoxy with a demanding view of Christian ascetic formation.

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