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TOPIC: Post-Nicene Fathers Vol 02 (Other Topics in this Collection)
SUBJECT: 22.01.20 Book VI Ch 10-23
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Chapter X.
Epiphanius Bishop of Cyprus convenes a Synod to condemn the Books of Origen.
He moreover renewed his friendship with Epiphaniushyperlink bishop of Constantia in Cyprus, with whom he had formerly been at variance. For Theophilus accused Epiphanius of entertaining low thoughts of God, by supposing him to have a human form.hyperlink Now although Theophilus was really unchanged in sentiment, and had denounced those who thought that the divinity was human in form, yet on account of his hatred of others, he openly denied his own convictions; and he now professed to be friendly with Epiphanius, as if he had altered his mind and agreed with him in his views of God. He then managed it so that Epiphanius by letter should convene a Synod of the bishops in Cyprus, in order to condemn the writings of Origen. Epiphanius being on account of his extraordinary piety a man of simple mind and manners was easily influenced by the letters of Theophilus: having therefore assembled a council of bishops in that island, he caused a prohibition to be therein made of the reading of Origen's works. He also wrote to John, exhorting him to abstain from the study of Origen's books, and to convoke a Synod for decreeing the same thing as he had done. Accordingly when Theophilus had in this way deluded Epiphanius, who was famous for his piety, seeing his design prosper according to his wish, he became more confident, and himself also assembled a great number of bishops. In that convention, pursuing the same course as Epiphanius, he caused a like sentence of condemnation to be pronounced on the writings of Origen, who had been dead nearly two hundred years: not having this as his first object, but rather his purpose of revenge on Dioscorus and his brethren. John paying but little attention to the communications of Epiphanius and Theophilus, was intent on instructing the churches; and he flourished more and more as a preacher, but made no account of the plots which were laid against him. As soon, however, as it became apparent to every body that Theophilus was endeavoring to divest John of his bishopric, then all those who had any ill-will against John, combined in calumniating him. And thus many of the clergy, and many of those in office, and of those who had great influence at the court, believing that they had found an opportunity now of avenging themselves upon John, exerted themselves to procure the convocation of a Grand Synod at Constantinople, partly by sending letters and partly by dispatching messengers in all directions for that purpose.
Chapter XI.
Of Severian and Antiochus: their Disagreement from John.
The odium against John Chrysostom was considerably increased by another additional event as follows: two bishops flourished at that time, Syrians by birth, named Severian and Antiochus; Severian presided over the church at Gabala, a city of Syria, and Antiochus over that of Ptolemais in Phoenicia. They were both renowned for their eloquence; but although Severian was a very learned man, he did not succeed in using the Greek language perfectly; and so while speaking Greek he betrayed his Syrian origin. Antiochus came first to Constantinople, and having preached in the churches for some time with great zeal and ability, and having thus amassed l a large sum of money,hyperlink he returned to his own church. Severian hearing that Antiochus had collected a fortune by his visit to Constantinople, determined to follow his example. He therefore exercised himself for the occasion, and having composed a number of sermons, set out for Constantinople. Being most kindly received by John, to a certain point, he soothed and flattered the man, and was himself no less beloved and honored by him: meanwhile his discourses gained him great celebrity, so that he attracted the notice of many persons of rank, and even of the emperor himself. And as it happened at that time that the bishop of Ephesus died, John was obliged to go to Ephesus for the purpose of ordaining a successor. On his arrival at that city, as the people were divided in their choice, some proposing one person, and some another, John perceiving that both parties were in a contentious mood, and that they did not wish to adopt his counsel, he resolved without much ado to end their dispute by preferring to the bishopric a certain Heraclides, a deacon of his own, and a Cypriot by descent. And thus both parties desisting from their strife with each other had peace.hyperlink Now as this detention [at Ephesus] was lengthened, Severian continued to preach at Constantinople, and daily grew in favor with his hearers. Of this John was not left ignorant, for he was promptly made acquainted with whatever occurred, Serapion, of whom we have before spoken,hyperlink communicating the news to him and asserting that the church was being troubled by Severian; thus the bishop was aroused to a feeling of jealousy. Having therefore among other matters deprived many of the Novatians and Quartodecimans of their churches, he returned to Constantinople.hyperlink Here he resumed himself the care of the churches under his own especial jurisdiction. But Serapion's arrogance no one could bear; for thus having won John's unbounded confidence and regard, he was so puffed up by it that he treated every one with contempt. And on this account also animosity was inflamed the more against the bishop. On one occasion when Severian passed by him, Serapion neglected to pay him the homage due to a bishop, but continued seated [instead of rising], indicating plainly how little he cared for his presence. Severian, unable to endure patiently this [supposed] rudeness and contempt, said with a loud voice to those present, `If Serapion should die a Christian, Christ has not become incarnate.' Serapion, taking occasion from this remark, publicly incited Chrysostom to enmity against Severian: for suppressing the conditional clause of the sentence, `If Serapion die a Christian,' and saying that he had made the assertion that `Christ has not become incarnate,' he brought several witnesses of his own party to sustain this charge. But on being informed of this the Empress Eudoxia severely reprimanded John, and ordered that Severian should be immediately recalled from Chalcedon in Bithynia. He returned forthwith; but John would hold no intercourse whatever with him, nor did he listen to any one urging him to do so, until at length the Empress Eudoxia herself, in the church called The Apostles, placed her son Theodosius, who now so happily reigns, but was then quite an infant, before John's knees, and adjuringhyperlink him repeatedly by the young prince her son, with difficulty prevailed upon him to be reconciled to Severian. In this manner then these men were outwardly reconciled; but they nevertheless continued cherishing a rancorous feeling toward each other. Such was the origin of the animosity [of John] against Severian.
Chapter XII.
Epiphanius, in order to gratify Theophilus, performs Ordinations at Constantinople without John's Permission.
Not long after this, at the suggestion of Theophilus, the bishop Epiphanius again came from Cyprus to Constantinople; he brought also with him a copy of the synodical decree in which they did not excommunicate Origen himself but condemned his books. On reaching St. John's church, which is seven miles distant from the city, he disembarked, and there celebrated a service; then after having ordained a deacon,hyperlink he again entered the city. In complaisance to Theophilus he declined John's courtesy, and engaged apartments in a private house. He afterwards assembled those of the bishops who were then in the capital, and producing his copy of the synodical decree condemnatory of Origen's works, recited it before them; not being able to assign any reason for this judgment, than that it seemed fit to Theophilus and himself to reject them. Some indeed from a reverential respect for Epiphanius subscribed the decree; but many refused to do so among whom was Theotimus bishop of Scythia, who thus addressed Epiphanius:-`I neither choose, Epiphanius,' said he, `to insult the memory of one who ended his life piously long ago; nor dare I be guilty of so impious an act, as that of condemning what our predecessors did not reject: and especially when I know of no evil doctrine contained in Origen's books.' Having said this, he brought forward one of that author's works, and reading a few passages therefrom, showed that the sentiments pro-pounded were in perfect accordance with the orthodox faith. He then added, `Those who speak evil of these writings are unconsciously casting dishonor upon the sacred volume whence their principles are drawn.' Such was the reply which Theotimus, a bishop celebrated for his piety and rectitude of life, made to Epiphanius.
Chapter XIII.
The Author's Defence of Origen.hyperlink
But since carping detractors have imposed upon many persons and have succeeded in deterring them from reading Origen, as though he were a blasphemous writer, I deem it not unseasonable to make a few observations respecting him. Worthless characters, and such as are destitute of ability to attain eminence themselves, often seek to get into notice by decryingthose who excel them. And first Methodius, bishop of a city in Lycia named Olympus, labored under this malady; next Eustathius, who for a short time presided over the church at Antioch; after him Apollinaris; and lastly Theophilus. This quaternion of revilers has traduced Origen, but not on the same grounds, one having found one cause of accusation against him, and another another; and thus each has demonstrated that what he has taken no objection to, he has fully accepted. For since one has attacked one opinion in particular, and another has found fault with another, it is evident that each has admitted as true what he has not assailed, giving a tacit approbation to what he has not attacked. Methodius indeed, when he had in various places railed against Origen, afterwards as if retracting all he had previously said, expresses his admiration of the man, in a dialogue which he entitled Xenon.hyperlink But I affirm that from the censure of these men, greater commendation accrues to Origen. For those who have sought out whatever they deemed worthy of reprobation in him, and yet have never charged him with holding unsoundviews respecting the holy Trinity, are in this way most distinctly shown to bear witness to his orthodox piety: and by not reproaching him on this point, they commend him by their own testimony. But Athanasius the defender of the doctrine of consubstantiality, in his Discourses against the Arianshyperlink continually cites this author as a witness of his own faith, interweaving his words with his own, and saying, `The most admirable and assiduous Origen,' says he, `by his own testimony confirms our doctrine concerning the Son of God, affirming him to be co-eternal with the Father.' Those therefore who load Origen with opprobrium, overlook the fact that their maledictions fall at the same time on Athanasius, the eulogist of Origen. So much will be enough for the vindication of Origen; we shah now return to the course of our history.
Chapter XIV.
Epiphanius is asked to meet John; on refusing he is admonished concerning his Anticanonical Proceedings; alarmed at this he leaves Constantinople.
John was not offended because Epiphanius, contrary to the ecclesiastical canon, had made an ordination in his church;hyperlink but invited him to remain with him at the episcopal palace. He, however, replied that he would neither stay nor pray with him, unless he would expel Dioscorus and his brethren from the city, and with his own hand subscribe the condemnation of Origen's books. Now as John deferred the performance of these things, saying that nothing ought to be done rashly before investigation by a general council, John's adversaries led Epiphanius to adopt another course. For they contrived it so that as a meeting was in the church named The Apostles, Epiphanius came forth and before all the people condemned the books of Origen, excommunicated Dioscorus with his followers, and charged John with countenancing them. These things were reported to John; whereupon on the following day he sent the appended message to Epiphanius just as he entered the church:
`You do many things contrary to the canons, Epiphanius. In the first place you have made an ordination in the churches under my jurisdiction: then without my appointment, you have on your own authority officiated in them. Moreover, when heretofore I invited you hither, you refused to come, and now you take that liberty yourself. Beware therefore, lest a tumult being excited among the people, you yourself should also incur danger therefrom.'
Epiphanius becoming alarmed on hearing these admonitions, left the church; and after accusing John of many things, he set out on his return to Cyprus. Some say that when he was about to depart, he said to John, `I hope that you will not die a bishop': to which John replied, `Expect not to arrive at your own country.' I cannot be sure that those who reported these things to me spoke the truth; but nevertheless the event was in the case of both as prophesied above. For Epiphanius did not reach Cyprus, having died on board the ship during his voyage; and John a short time afterwards was driven from his see, as we shall show in proceeding.
Chapter XV.
John is expelled from his Church by a Synod held at Chalcedon an account of his Dispraise of Women.
When Epiphanius was gone, John was informed by some person that the Empress Eudoxia had stimulated Epiphanius against him. And being of a fiery temperament, and of a ready utterance, he soon after pronounced a public invective against women in general. The people readily took this as uttered indirectly against the empress and so the speech was laid hold of by evil-disposed persons, and reported to those in authority. At length on being informed of it the empress immediately complained to her husband, telling him that the insult offered to herself was equally an insult against him. The emperor therefore authorized Theophilus to convoke a Synod without delay against John; Severian also co-operated in promoting this, for he still retained his grudge against Chrysostom. Not long time accordingly intervened before Theophilus arrived, having induced several bishops from different cities to accompany him; these however had been summoned by the emperor's orders also. Many of the bishops in Asia John had deposed when he went to Ephesus and ordained Heraclides. Accordingly they all by previous agreement assembled at Chalcedon in Bithynia. Cyrinus was at that time bishop of Chalcedon, an Egyptian by birth, who said many things to the bishops in disparagement of John, denouncing him as `the impious,' `the haughty,' `the inexorable.' They indeed were very much satisfied at these denunciations. But Maruthas bishop of Mesopotamia having involuntarily trod on Cyrinus' foot, he was severely hurt by it and was unable to embark with the rest for Constantinople, but remained behind at Chalcedon. The rest crossed over. Now Theophilus had so openly avowed his hostility to John, that none of the clergy would go forth to meet him, or pay him the least honor; but some Alexandrian sailors happening to be on the spot-for at that time the grain transporting vessels were there-greeted him with joyful acclamations. He excused himself from entering the church, and took up his abode at one of the imperial mansions called `The Placidian.' Then on this account a torrent of accusations began to be poured forth against John; for no mention was now made of Origen, but all were intent on urging a variety of criminations, many of which were ridiculous. Preliminary matters being thus settled, the bishops were convened in one of the suburbs of Chalcedon, a place called `The Oak,'hyperlink and immediately cited John to answer the charges which were brought against him. He also summoned Serapion the deacon; Tigris the eunuch presbyter, and Paul the reader, were likewise summoned to appear there with him, for these men were included in the impeachments, as participators in his guilt. And since John taking exception to those who had cited him, on the ground of their being his enemies, refused to attend,hyperlink and demanded a general council, without delay they repeated their citation four times in succession; and as he persisted in his refusal to meet them as his judges, always giving the same answer, they condemned him, and deposed him without assigning any other cause for his deposition but that he refused to obey the summons. This decision on being announced towards evening, incited the people to a most alarming sedition; insomuch that they kept watch all night, and would by no means suffer him to be removed from the church, but cried out that his cause ought to be determined in a larger assembly. A decree of the emperor, however, commanded that he should be immediately expelled, and sent into exile; which as soon as John was apprised of, he voluntarily surrendered himself about noon unknown to the populace, on the third day after his condemnation: for he dreaded any insurrectionary movement on his account, and was accordingly led away.
Chapter XVI.
Sedition on Account of John Chrysostom's Banishment. He is recalled.
The people then became intolerably tumultuous; and as it frequently happens in such cases, many who before were adversely disposed against him, now changed their hostility into compassion, and said of him whom they had so recently desired to see deposed, that he had been traduced. By this means therefore they became very numerous who exclaimed against both the emperor and the Synod of bishops; but the origin of the intrigue they more particularly referred to Theophilus. For his fraudulent conduct could no longer be concealed, being exposed by many I other indications, and especially by the fact of his having held communion with Dioscorus, and those termed `the Tall Monks,'hyperlink immediately after John's deposition. But Severian preaching in the church, and thinking it a suitable occasion to declaim against John, said: `If John had been condemned for nothing else, yet the haughtiness of his demeanor was a crime sufficient to justify his deposition. Men indeed are forgiven all other sins: but "God resisteth the proud,"hyperlink as the Divine Scriptures teach us.' These reproaches made the people still more inclined to opposition; so that the emperor gave orders for his immediate recall. Accordingly Briso a eunuch in the service of the empresshyperlink was sent after him, who finding him at Praenetum-a commercial town situated over against Nicomedia-brought him back toward Constantinople. And as he had been recalled, John refused to enter the city, declaring he would not do so until his innocence had been admitted by a higher tribunal. Thus he remained at a suburb called Marianae. Now as he delayed at that place the commotion increased, and caused the people to break forth into very indignant and opprobrious language against their rulers, wherefore to check their fury John was constrained to proceed. On his way a vast multitude, with veneration and honor, conducted him immediately to the church; there they entreated him to seat himself in the episcopal chair, and give them his accustomed benediction. When he sought to excuse himself, saying that `this ought to be brought about by an order from his judges, and that those who condemned him must first revoke their sentence,' they were only the more inflamed with the desire of seeing him reinstated, and of hearing him address them again. The people finally prevailed on him to resume his seat, and pray as usual for peace upon them; after which, acting under the same constraint, he preached to them. This compliance on John's part afforded his adversaries another ground of crimination; but respecting this they took no action at that time.
Chapter XVII.
Conflict between the Constantinopolitans and Alexandrians an Account of Heraclides; Flight of Theophilus and the Bishops of his Party.
In the first place, then, Theophilus attempted to investigate the case, of the ordination of Heraclides,hyperlink that thereby he might if possible find occasion of again deposing John. Heraclides was not present at this scrutiny. He was nevertheless judged in his absence, on the charge of having unjustly beaten some persons, and afterwards dragged them in chains through the midst of the city of Ephesus. As John and his adherents remonstrated against the injustice of passing sentence upon an absent person, the Alexandrians contended that they ought to hear the accusers of Heraclides, although he was not present. A sharp contest therefore ensued between the Alexandrians and the Constantinopolitans, and a riot arose whereby many persons were wounded, and some were killed. Theophilus, seeing what was done, fled to Alexandria without ceremony; and the other bishops, except the few who supported John, followed his example, and returned to their respective sees. After these transactions, Theophilus was degraded, in every one's estimation: but the odium attached to him was exceedingly increased by the shameless way in which he continued to read Origen's works. And when he was asked why he thus countenanced what he had publicly condemned, he replied, `Origen's books are like a meadow enameled with flowers of every kind. If, therefore, I chance to find a beautiful one among them, I cull it: but whatever appears to me to be thorny, I step over, as that which would prick.' But Theophilus gave this answer without reflecting on the saying of the wise Solomon,hyperlink that `the words of the wise are as goads'; and those who are pricked by the precepts they contain, ought not to kick against them. For these reasons then Theophilus was held in contempt by all men. Dioscorus bishop of Hermopolis, one of those termed `the Tall Monks,' died a short time after the flight of Theophilus, and was honored with a magnificent funeral, being interred in the church at `The Oak,' where the Synod was convened on John's account. John meanwhile was sedulously employed in preaching. He ordained Serapion bishop of Heraclea in Thrace, on whose account the odium against himself had been raised. Not long after the following events occurred.
Chapter XVIII.
Of Eudoxia's Silver Statue. On account of it John is exiled a Second Time.
At this time a silver statue of the Empress Eudoxia covered with a long robe was erectedhyperlink upon a column of porphyry supported by a lofty base. And this stood neither near nor far from the church named Sophia, but one-half the breadth of the street separated them. At this statue public games were accustomed to be performed; these John regarded as an insult offered to the church, and having regained his ordinary freedom and keenness of tongue, he employed his tongue against those who tolerated them. Now while it would have been proper to induce the authorities by a supplicatory petition to discontinue the games, he did not do this, but employing abusive language he ridiculed those who had enjoined such practices. The empress once more applied his expressions to herself as indicating marked contempt toward her own person: she therefore endeavored to procure the convocation of another council of bishops against him. When John became aware of this, he delivered in the church that celebrated oration commencing with these words:hyperlink `Again Herodias raves; again she is troubled; she dances again; and again desires to receive John's head in a charger.' This, of course, exasperated the empress still more. Not long after the following bishops arrived: Leontius bishop of Ancyra in Asia, Ammonius of Laodicea in Pisidia, Briso of Philippi in Thrace, Acacius of Beroea in Syria, and some others. John presented himself fearlessly before them, and demanded an investigation of the charges which were made against him. But the anniversary of the birth of our Saviour having recurred, the emperor would not attend church as usual, but sent Chrysostom a message to the effect that he should not partake of the communion with him until he had cleared himself of the crimes with which he stood impeached. Now as John maintained a bold and ardent bearing, and his accusers seemed to grow faint-hearted, the bishops present, setting aside all other matters, said they would confine themselves to this sole consideration, that he had on his own responsibility, after his deposition, again seated himself in the episcopal chair, without being authorized by an ecclesiastical council. As he alleged that sixty-five bishops who had held communion with him had reinstated him, the partisans of Leontius objected, saying: `A larger number voted against you, John, in the Synod.' But although John then contended that this was a canon of the Arians, and not of the catholic church, and therefore it was inoperative against him-for it had been framed in the council convened against Athanasius at Antioch, for the subversion of the doctrine of consubstantialityhyperlink - the bishops would not listen to his defence, but immediately condemned him, without considering that by using this canon they were sanctioning the deposition of Athanasius himself. This sentence was pronounced a little before Easter; the emperor therefore sent to tell John that he could not go to the church, because two Synods had condemned him. Accordingly Chrysostom was silenced, and went no more to the church; but those who were of his party celebrated Easter in the public baths which are called Constantianae, and thenceforth left the church. Among them were many bishops and presbyters, with others of the clerical order, who from that time held their assemblies apart in various places, and were from him denominated `Johannites.' For the space of two months, John refrained from appearing in public; after which a decree of the emperor sent him into exile. Thus he was led into exile by force, and on the very day of his departure, some of the Johannites set fire to the church, which by means of a strong easterly wind, communicated with the senate-house. This conflagration happened on the 20th of June, under the sixth consulate of Honorius, which he bore in conjunction with Aristaenetus.hyperlink The severities which Optatus, the prefect of Constantinople, a pagan in religion, and a hater of the Christians, inflicted on John's friends, and how he put many of them to death on account of this act of incendiarism, I ought, I believe, to pass by in silence.hyperlink
Chapter XIX.
Ordination of Arsacius as John's Successor. Indisposition of Cyrinus Bishop of Chalcedon.
After the lapse of a few days, Arsacius was ordained bishop of Constantinople; he was a brother of Nectarius who so ably administered the see before John, although he was then very aged, being upwards of eighty years old. While he very mildly and peacefully administered the episcopate, Cyrinus bishop of Chalcedon, upon whose foot Maruthas bishop of Mesopotamia had inadvertently trodden, became so seriously affected by the accident, that mortification ensued, and it became necessary to amputate his foot. Nor was this amputation performed once only, but was required to be often repeated: for after the injured limb was cut off, the evil so permeated his whole system, that the other foot also having become affected by the disease had to submit to the same operation.hyperlink I have alluded to this circumstance, because many have affirmed that what he suffered was a judgment upon him for his calumnious aspersions of John, whom he so often designated as arrogant and inexorable,hyperlink as I have already said.hyperlink Furthermore as on the 30th of September, in the last-mentioned consulate,hyperlink there was an extraordinary fall of hail of immense size at Constantinople and its suburbs, it also was declared to be an expression of Divine indignation on account of Chrysostom's unjust deposition: and the death of the empress tended to give increased credibility to these reports, for it took place four days after the hail-storm. Others, however, asserted that John had been deservedly deposed, because of the violence he had exercised in Asia and Lydia, in depriving the Novatians and Quartodecimans of many of their churches, when he went to Ephesus and ordained Heraclides. But whether John's deposition was just, as his enemies declare, or Cyrinus suffered in chastisement for his slanderous revilings; whether the hail fell, or the empress died on John's account, or whether these things happened for other reasons, Or for these in connection with others, God only knows, who is the discerner of secrets, and the just judge of truth itself. I have simply recorded the reports which were current at that time.
Chapter XX.
Death of Arsacius, and Ordination or Atticus.
But Arsacius did not long survive his accession to the bishopric; for he died on the 11th of November under the following consulate, which was Stilicho's second, and the first of Anthemius.hyperlink In consequence of the fact that the bishopric became desirable and many aspired to the vacant see, much time elapsed before the election of a successor: but at length in the following consulate, which was the sixth of Arcadius, and the first of Probus,hyperlink a devout man named Atticus was promoted to the episcopate. He was a native of Sebastia in Armenia, and had followed an ascetic life from an early age: moreover in addition to a moderate share of learning, he possessed a large amount of natural prudence. But I shall speak of him more particularly a little later.hyperlink
Chapter XXI.
John dies in Exile.
John taken into exile died in Comana on the Euxine, on the, 14th of September, in the following consulate, which was the seventh of Honorius, and the second of Theodosius.hyperlink A man, as we have before observed,hyperlink who on account of zeal for temperance was inclined rather to anger than forbearance: and his personal sanctity of character led him to indulge in a latitude of speech which to others was intolerable. Indeed, it is, most inexplicable to me, how with a zeal so ardent for the practice of self-control and blamelessness of life, he should in his sermons appear to teach a loose view of temperance. For whereas by the Synod of bishops repentance was accepted but once from those who had sinned after baptism; he did not scruple to say, `Approach, although you may have repented a thousand times.'hyperlink For this doctrine, many even of his friends censured him, but especially Sisinnius bishop of the Novatian; who wrote a book condemnatory of the above quoted expression of Chrysostom's, and severely rebuked him for it. But this occurred long before.hyperlink
Chapter XXII.
Of Sisinnius Bishop of the Novatians. His Readiness at Repartee.
It will not be out of place here, I conceive, to give some account of Sisinnius. He was, as I have often said,hyperlink a remarkably eloquent man, and well-instructed in philosophy. But he had particularly cultivated logic, and was profoundly skilled in the interpretation of the holy Scriptures; insomuch that the heretic Eunomius often shrank from the acumen which his reasoning displayed. As regards his diet he was not simple; for although he practised the strictest moderation, yet his table was always sumptuously furnished. He was also accustomed to indulge himself by wearing white garments, and bathing twice a day in the public baths. And when some one asked him `why he, a bishop, bathed himself twice a day?' he replied, `Because it is inconvenient to bathe thrice.' Going one day from courtesy to visit the bishop Arsacius, he was asked by one of the friends of that bishop, `why he wore a garment so unsuitable for a bishop? and where it was written that an ecclesiastic should be clothed in white?' `Do you tell me first,' said he, `where it is written that a bishop should wear black?' When he that made the inquiry knew not what to reply to this counter-question: `You cannot show,' rejoined Sisinnius, `that a priest should be clothed in black. But Solomon is my authority, whose exhortation is, "Let thy garments be white."hyperlink And our Saviour in the Gospels appears clothed in white raiment:hyperlink moreover he showed Moses and Elias to the apostles, clad in white garments.' His prompt reply to these and other questions called forth the admiration of those present. Again when Leontius bishop of Ancyra in Galatia Minor, who had taken away a church from the Novatians, was on a visit to Constantinople, Sisinnius went to him, and begged him to restore the church. But he received him rudely, saying, `Ye Novatians ought not to have churches; for ye take away repentance, and shut out Divine mercy.' As Leontius gave utterance to these and many other such revilings against the Novatians, Sisinnius replied: `No one repents more heartily than I do.' And when Leontius asked him `Why do you repent?' `That I came to see you,' said he. On one occasion John the bishop having a contest with him, said, `The city cannot have two bishops.'hyperlink `Nor has it,' said Sisinnius. John being irritated at this response, said, `You see you pretend that you alone are the bishop.' `I do not say that,' rejoined Sisinnius; `but that I am not bishop in your estimation only, who am such to others.' John being still more chafed at this reply, said, `I will stop your preaching; for you are a heretic.' To which Sisinnius good-humoredly replied, `I will give you a reward, if you will relieve me from so arduous a duty.' John being softened a little by this answer, said, `I will not make you cease to preach, if you find speaking so troublesome.' So facetious was Sisinnius, and so ready at repartee: but it would be tedious to dwell further on his witticisms. Wherefore by means of a few specimens we have illustrated what sort of a person he was, deeming these as sufficient. I will merely add that he was celebrated for erudition, and on account of it all the bishops who succeeded him loved and honored him; and not only they but all the leading members of the senate also esteemed and admired him. He is the author of many works: but they are characterized by too great an affectation of elegance of diction, and a lavish intermingling of poetic expressions. On which account he was more admired as a speaker than as a writer; for there was dignity in his countenance and voice, as well as in his form and aspect, and every movement of his person was graceful. On account of these features he was loved by all the sects, and he was in especial favor with Atticus the bishop. But I must conclude this brief notice of Sisinnius.
Chapter XXIII.
Death of the Emperor Arcadius.
Not long after the death of John, the Emperor Arcadius died also. This prince was of a mild and gentle disposition, and toward the close of his life was esteemed to be greatly beloved of God, from the following circumstance. There was at Constantinople an immense mansion called Carya; for in the court of it there is a walnut tree on which it is said Acacius suffered martyrdom by hanging; on which account a chapel was built near it, which the Emperor Arcadius one day thought fit to visit, and after having prayed there, left again. All who lived near this chapel ran in a crowd to see the emperor; and some going out of the mansion referred to, endeavored to preoccupy the streets in order to get a better view of their sovereign and his suite, while others followed in his train, until all who inhabited it, including the women and children, had wholly gone out of it. No sooner was this vast pile emptied of its occupants, the buildings of which completely environed the church, than the entire building fell. On which there was a great outcry, followed by shouts of admiration, because it was believed the emperor's prayer had rescued so great a number of persons from destruction. This event occurred in that manner. On the 1st of May, Arcadius died, leaving his son Theodosius only eight years old, under the consulate of Bassus and Philip, in the second year of the 297th Olympiad.hyperlink He had reigned thirteen years with Theodosius his father, and fourteen years after his death, and had then attained the thirty-first year of his age. This book includes the space of twelve years and six months.hyperlink
Footnotes
46 There were thirty-five bishops, besides several presbyters and laymen of some distinction in the ancient church, who bore the name of Epiphanius. The bishop here mentioned is the most illustrious of them all, being the author of the well-known treatise de Haeres. His see-that of Constantia in Cyprus-was the old `Salamis
0' of Acts xiii. 5.
47 It seems strange that Epiphanius should be classed with the Anthropomorphitae as Epiphanius himself repudiates their views according to the testimony of Jerome. Cf. Jerome, ad Pammachium, 2 et seq. Socrates must have been imposed upon by some Origenist, as the Origenists were accustomed to call all who condemned their views Anthropomorphitae. Cf. above, chap. 7.
48 The offerings of the congregations seem to have been divided usually among the officiating clergymen. Cf. Bingham, Christ. Antiq. V. 4. 1.
49 In another version of this eleventh chapter of the sixth book, appended at the end of the sixth book in the Greek text of Bright, instead of the sentence beginning `And thus both parties,
0' &c. is found the following more consistent statement: `Inasmuch, however, as on this account a tumult arose at Ephesus, on the ground that Heraclides was not worthy of the bishopric, it became necessary for John to remain in Ephesus for a long time.
0'
50 The alternative version inserts here the following sentence: `And who was very much beloved by John and had been intrusted with the whole care of the episcopal administration, on account of his piety and faithfulness and watchfulness in respect to details of every sort, and diligence in matters pertaining to the interests of the bishop.
0'
51 From this point to within one or two sentences of the end of the chapter the parallel version is so different at times that it will be well to insert it entire here for the purpose of comparison. It runs thus: `Not long afterward John came to Constantinople and assumed himself the churches which belonged to his jurisdiction. But between Serapion, the deacon, and Severian there had arisen a certain coolness; Serapion was opposed to Severian because the latter seemed desirous of excelling John in public speaking, and Severian was jealous of Serapion because the bishop John favored him, and the care of the bishopric had been intrusted to him. They being thus disposed toward one another, it happened that the evil of hatred was increased from the following cause. As Severian was passing by on one occasion Serapion did not render him the homage due to a bishop, but he continued sitting; whether because he had not noticed him, as he afterwards affirmed upon oath before a council, or because he cared little for him, being himself the vicegerent of a bishop, as Severian asserted, I am unable to say; God only knows. At the time, however, Severian did not tolerate the contempt; but immediately, and in anticipation of a public investigation before a council, he condemned Serapion upon oath, and not only declared him deposed from the dignity of the diaconate, but also put him out of the church. John upon learning this was very much grieved. As the matter afterwards was investigated by a council and Serapion defended himself declaring that he had not perceived [the approach of the bishop], and summoned witnesses to the fact, the common verdict of the assembled bishops was in favor of acquitting him and urging Severian to accept the apology of Serapion. The Bishop John, for his part, to satisfy Severian, suspended Serapion from the diaconate for a week; although he used him in all his affairs as his right hand, because he was very keen and diligent in ecclesiastical disputation. Severian however was not satisfied with these measures, but used all means to effect the permanent deposition of Serapion from the diaconate and his excommunication. John was extremely grieved at these words and arose from the council, leaving the adjudication of the case to the bishops present, saying to them, "Do you examine the matter in hand and render judgment according to your own conclusions; as for me I resign my part in the arbitration between them." These things having been said by John as he arose, the council likewise arose and left the case, as it stood, blaming Severian the more for not yielding to the request of the Bishop John. After this John never received Severian into a private interview; but advised him to return to his own country, communicating to him the following message: "It is not expedient, Severian," said he, "that the parish intrusted to you should remain for so long without care and bereft of a bishop; wherefore hasten and take charge of your churches, and do not neglect the gift which is in you." As he now prepared for his journey and started, the Empress Eudoxia, on being informed of the facts,
0' &c. From this point the variations are few, verbal, and unimportant.
52 The ancients often swore by their children, especially when they wished to entreat others most earnestly. Cf. Vergil, aeneid, VI. 364, `Per caput hoc juro, per spem surgentis Fuli.
0' The form of abjuration used by Eudoxia was probably this: `By this little child of mine, and your spiritual son, whom I brought forth and whom you received out of the sacred font, be reconciled to Severian.
0' Valesius, however, doubts the reality of this affair.
53 It was contrary to the canons of the church for a bishop to ordain a presbyter or a deacon in another's diocese. Cf. Apostol. Can. 35. `Let not a bishop dare to ordain beyond his own limits in cities and places not subject to him. But if he be convicted of doing so without the consent of those persons who have authority over such cities and places, let him be deposed, and those also whom he has ordained.
0' Also Can. 16 of the Council of Nicaea; `If any one should dare to steal, as it were, a person who belongs to another [bishop], and to ordain him for his own church, without permission of the bishop from whom he was withdrawn, the ordination shall be void.
0'
54 The views of Origen met with opposition from the very outset. During his own lifetime he was condemned at Alexandria, and after his death repeatedly until 541 a.d., and perhaps also by the fifth general council held at Constantinople in 553. For a full account of the Origenistic Controversy, see Smith and Wace, Dict. of Christ. Biog. and Antiq., art. Origenistic Controversies.
55 `The house of entertainment for strangers.
0' Methodius' works were in the literary form of the dialogue. Cf. his Convivum decent Virginum in Migne's Patrologia Graeca, Vol. XVIII.
56 Athan. de Decr. Nic. 27.
57 See above, chap. 12 and note 1.
58 Hence this is called the Synod at `the Oak
0' (Synodus ad Quercum). See Hefele, History of the Chrch Councils, Vol. II. p. 430.
59 For a similar action of Athanasius based on the same reason, see I. 31.
60 See above, chap. 7.
61 1 Pet. v. 5; James iv. 6.
62 Chap. 8.
63 See above, chap. II.
64 Eccl. xii. 11.
65 From Prosper Aquitamus and Marcellinus' Chronicon, we learn that this was done in 403 a.d., or rather the consulship of Theodosius the younger and Rumoridius.
66 This discourse entitled `In decollationem Praecursoris et baptistae Foannis
0' is to be found in Migné's Patrologia Graecia, Vol. LIV. p. 485, and in Savile's edition of Chrysostom's works, Vol. VII. 545. Savile, however, places it among the spurious pieces, and considers it unworthy of the genius of Chrysostom.
0'
0' See Bingham, Christ. Antiq. II. 13.
67 Cf. II. 8.
68 404 a.d.
69 Some of these details presumably are given by Sozomen in VIII. 23 and 24.
70 Palladius makes mention of this case without, however, naming Cyrinus. Cf. Vit. S. Foan. Chrysostom, chap. 17 (Vol. XIII. p. 63 A. of Benedictine ed. of Chrysostom).
71 anonaton, lit. = `kneeless.
72 Cf. chap. 15, above.
73 404 a.d.
74 405 a.d.
75 406 a.d.
76 Cf. VII. 2.
77 407 a.d.
78 Cf. above, chap. 3.
79 These words are not found in any of Chrysostom's extant homilies. There is no reason, however, for thinking that they were not uttered by him in a sermon now not in existence. Socrates' remarks on Chrysostom's attitude made here are among the considerations which have led some to think that he was a Novatian. Cf. Introd. p. x.
80 For further particulars on Chrysostom's life and the circumstances of his death, see authorities mentioned in chap. 2, note 3.
81 Cf. V. 10 and 21.
82 Eccl. ix. 8.
83 Matt. xvii. 2; Mark ix. 3; Luke ix. 29. On the clothing of the clergy, see Bingham, Christ. Antiq. VI. 4-18.
84 The canons forbade the existence of two authoritative bishops in one city. Cf. V. 5, note 3. It was supposed to be an apostolic tradition that prescribed this practice, and the faithful always resisted and condemned any attempts to consecrate a second bishop in a city. Thus `when Constantius proposed that Liberiu and Felix should sit as co-partners in the Roman see and govern the church in common, the people with one accord rejected the proposal, crying out "One God, one Christ, one bishop." The rule, however, did not apply to the case of coadjutors, where the bishop was too old or infirm to discharge his episcopal duties.
85 408 a.d.
86 The Greek editions [of Stephens, Valesius, Hussey, Bright, &c.] add the alternate form of chap. 11 at this place. For purposes of convenience in comparing the two versions we have given the variants with chapter 11.