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# Nicene and Post-Nicene Fathers: Series II/Volume II/Sozomen/Book VI/Chapter 33

Chapter XXXIII.—Monks of Syria and Persia: Battheus, Eusebius, Barges, Halas, Abbo, Lazarus, Abdaleus, Zeno, Heliodorus, Eusebius of Carræ, Protogenes, and Aones.
Let us pass thence to Syria and Persia,
the parts adjacent to Syria. We shall find that the monks of these countries emulated those of Egypt in the practice of philosophy. Battheus, Eusebius, Barges, Halas, Abbos, Lazarus, who attained the episcopal dignity, Abdaleus, Zeno, and Heliodorus, flourished in Nisibis, near the mountain called Sigoron. When they first entered upon the philosophic career, they were denominated shepherds, because they had no houses, ate neither bread nor meat, and drank no wine; but dwelt constantly on the mountains, and passed their time in praising God by prayers and hymns, according to the law of the Church. At the usual hours of meals, they each took a sickle, and went to the mountain to cut some grass on the mountains, as though they were flocks in pasture; and this served for their repast. Such was their course of philosophy. Eusebius voluntarily shut himself up in a cell to philosophize, near Carræ.
Protogenes dwelt in the same locality, and ruled the church there after Vitus who was then bishop. This is the celebrated Vitus of whom they say that when the Emperor Constantine first saw him, he confessed that God had frequently shown this man in appearances to him and enjoined him to obey implicitly what he should say. Aones had a monastery in Phadana; this was the spot where Jacob, the grandson of Abraham, on his journey from Palestine, met the damsel whom he afterwards married, and where he rolled away the stone, that her flock might drink of the water of the well. It is said that Aones was the first who introduced the life apart from all men, and the severe philosophy into Syria, just as it was first introduced by Antony into Egypt.

## Footnotes

* ↑ Again, presumably, from Syrian biographies. Theodoret, H. E. iv. 28, has but one identical name; and the same is true of his Historia Religiosa. Battheus, Halas, and Heliodorus are repeated in the following chapter.
* ↑ Cf. Basil, Ep. cclv.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Sozomen/Book VI/Chapter 3

Chapter III.—The Reign of Jovian; he introduced Many Laws which he carried out in his Government.
After the decease of Julian, the government of the empire was, by the unanimous consent of the troops, tendered to Jovian.
When the army was about to proclaim him emperor, he announced himself to be a Christian and refused the sovereignty, nor would he receive the symbols of empire; but when the soldiers discovered the cause of his refusal, they loudly proclaimed that they were themselves Christians.
The dangerous and disturbed condition in which affairs had been left by Julian’s strategy, and the sufferings of the army from famine in an enemy’s country, compelled Jovian to conclude a peace with the Persians, and to cede to them some territories which had been formerly tributary to the Romans. Having learned from experience that the impiety of his predecessor had excited the wrath of God, and given rise to public calamities, he wrote without delay to the governors of the provinces, directing that the people should assemble together without fear in the churches, that they should serve God with reverence, and that they should receive the Christian faith as the only true religion. He restored to the churches and the clergy, to the widows and the virgins, the same immunities and every former dotation for the advantage and honor of religion, which had been granted by Constantine and his sons, and afterwards withdrawn by Julian. He commanded Secundus,
who was then a prætorian prefect, to constitute it a capital crime to marry any of the holy virgins, or even to regard them with unchaste desires and to carry them off.
He enacted this law
on account of the wickedness which had prevailed during the reign of Julian; for many had taken wives from among the holy virgins, and, either by force or guile, had completely corrupted them; and thence had proceeded that indulgence of disgraceful lusts with impunity, which always occur when religion is abused.

## Footnotes

* ↑ Soc. iii. 22; Ruf. H. E. ii. 1; Philost. viii. 1, 5. Cf. Theodoret, iv. 1, 2, 4; Eutrop. Brev. hist. rom. x. 17, 18; Zos. iii. 30–35; Am. Marcel. xxv. 5. 4–10.
* ↑ This is Sallustius, the prefectus prætorio of the Oriens, who bore the name Secundus.
* ↑ This constitution of Jovian is extant in Cod. Theod. ix. 25; de raptu, vel matrimonio sanctimonialium virginum vel viduarum, 2.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Sozomen/Book VI/Chapter 32

Chapter XXXII.—Monks of Palestine: Hesycas, Epiphanius, who was afterwards in Cyprus, Ammonius, and Silvanus.
Many monastical institutions flourished in Palestine.
Many of those whom I enumerated under the reign of Constantius were still cultivating the science. They and their associates attained the summit of philosophical perfection, and added still greater reputation to their monasteries; and among them Hesycas,
a companion of Hilarion, and Epiphanius, afterwards bishop of Salamis in Cyprus, deserve to be particularly noticed. Hesycas devoted himself to a life of philosophy in the same locality where his master had formerly resided; and Epiphanius
fixed his abode near the village of Besauduc, which was his birthplace, in the government of Eleutheropolis. Having been instructed from his youth by the most celebrated ascetics, and having on this account passed the most of his time in Egypt, Epiphanius became most celebrated in Egypt and Palestine by his attainments in monastic philosophy, and was chosen by the inhabitants of Cyprus to act as bishop of the metropolis of their island. Hence he is, I think, the most revered man under the whole heaven, so to speak; for he fulfilled his priesthood in the concourse of a large city and in a seaport; and when he threw himself into civil affairs, he conducted them with so much virtue that he became known in a little while to all citizens and every variety of foreigner; to some, because they had seen the man himself, and had experience of his manner of living; and to others, who had learned it from these spectators. Before he went to Cyprus, he resided for some time, during the present reign, in Palestine.
At the same period in the monasteries, Salamines, Phuscon, Malachion, and Crispion, four brethren, were highly distinguished: they practiced philosophy near Bethelia, a village of Gaza; they were of a resident noble family, and had been instructed in philosophy by Hilarion. It is related that the brothers were once journeying homewards, when Malachion was suddenly snatched away and became invisible; soon afterwards, however, he reappeared and continued the journey with his brothers. He did not long survive this occurrence, but died in the flower of his youth. He was not behind men of advanced age in the philosophy of virtuous life and of piety.
Ammonius lived at a distance of ten stadia from those last mentioned; he dwelt near Capharcobra, the place of his birth, a town of Gaza. He was very exact and courageous in carrying through asceticism. I think that Silvanus, a native of Palestine, to whom, on account of his high virtue, an angel was once seen to minister, practiced philosophy about the same time in Egypt. Then he lived at Mount Sinai, and afterwards founded at Gerari, in the wady, a very extensive and most noted cœnobium for many good men, over which the excellent Zacharias subsequently presided.

## Footnotes

* ↑ This chapter is probably derived from local Palestinian biographies familiar to him as a native.
* ↑ Hesychius, Hieron. Vit. Hil.
* ↑ See in books vii. 27 and viii. 14.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Gennadius/Atticus the holy bishop

Chapter LIII.
Atticus bishop of Constantinople, wrote to the princess daughters of the Emperor Arcadius, On faith and virginity, a most excellent work, in which he attacks by anticipation the Nestorian doctrine.

## Footnotes

* ↑ Bishop of Constantinople 406, died 425.
* ↑ Daughters Pulcheria and her sisters.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Gennadius/Avitus the presbyter

Chapter XLVIII.
Avitus the presbyter, a Spaniard by race, translated the above mentioned work of the presbyter Lucianus into Latin, and sent it with his letter annexed, by the hand of Orosius the presbyter, to the Western churches.

## Footnotes

* ↑ Avitus of Braga, died 440.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Gennadius/Bachiarius

Chapter XXIV.
Bachiarius, a Christian philosopher, prompt and ready and minded to devote his time to God, chose travel as a means of preserving the integrity of his purpose. He is said to have published acceptable small works but I have only read one of them, a work On faith, in which he justified himself to the chief priest of the city, defending himself against those who complained and misrepresented his travel, and asserting that he undertook his travel not through fear of men but for the sake of God, that going forth from his land and kindred he might become a co-heir with Abraham the patriarch.

## Footnotes

* ↑ A Spanish bishop. Flourished about 400.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Gennadius/Antiochus the bishop

Chapter XX.
Antiochus the bishop, wrote one long volume Against avarice and he composed a homily, full of godly penitence and humility On the healing of the blind man whose sight was restored by the Saviour. He died during the reign of the emperor Arcadius.

## Footnotes

* ↑ Bishop of Ptolemais (Acre) about 400, died about 408.
* ↑ long. a 25 30 31; great A T e.
* ↑ full of A 25 30 31 a e; on T 21 Her.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Gennadius/Another Macarius

Chapter XXVIII.
Macarius another monk, wrote at Rome books Against the mathematicians, in which labour he sought the comfort of oriental writings.

## Footnotes

* ↑ Flourished fifth century.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Gennadius/Asclepius the bishop

Chapter LXXIV.
Asclepius, the African, bishop of a large see within the borders of Bagais, wrote against the Arians, and is said to be now writing against the Donatists. He is famous for his extemporaneous teaching.

## Footnotes

* ↑ Bishop of Bagais (Vagen) about 485.
* ↑ large see A T 25 30 31 a? e earliest eds.; small village. Fabr. Migne. Her.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Gennadius/Audentius the bishop

Chapter XIV.
Audentius, bishop of Spain, wrote a book against the Manicheans, Sabellians and Arians and very particularly against the Photinians who are now called Bonosiacians. This book he entitled On faith against heretics, and in it he showed the Son to have been coeternal with the Father and that He did not receive the beginning of his deity from God the Father, at the time when conceived by the act of God, he was born of the Virgin Mary his mother in true humanity.

## Footnotes

* ↑ Bishop of Toledo about 390. (Chevalier) or in the reign of Constantius (Ceillier), 370 (Hoefer).
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Gennadius/Augustine the bishop

Chapter XXXIX.
Augustine, of Africa, bishop of Hipporegensis, a man renowned throughout the world for learning both sacred and secular, unblemished in the faith, pure in life, wrote works so many that they cannot all be gathered. For who is there that can boast himself of having all his works, or who reads with such diligence as to read all he has written? As an old man even, he published fifteen books On the Trinity which he had begun as a young man. In which, as scripture says, brought into the chamber of the king and adorned with the manifold garment of the wisdom of God, he exhibited a church not having spot or wrinkle or any such thing. In his work On the incarnation of the Lord also he manifested a peculiar piety. On the resurrection of the dead he wrote with equal sincerity, and left it to the less able to raise doubts respecting abortions.

## Footnotes

* ↑ Born at Tagaste 354, baptized at Milan 387, bishop of Hippo 395, died 430.
* ↑ all he has written e T A 30 31 a Her.; 25 Fabr. add “wherefore on account of his much speaking Solomon’s saying came true that ‘In the multitude of words there wanteth not sin.’” This expression in the editions has been the ground of much comment on Gennadius’ Semi-pelagian bias, but it almost certainly does not represent the original form of the text.
* ↑ Abortions “That abortions…shall rise again I make bold neither to affirm nor to deny” Augustine De civ. Dei. 22, 13.
* ↑ T 31 end thus; A omits and left…abortions but adds a few lines of other matter; e adds differing matter; a adds remained a catholic; 30 adds remained a catholic and died in the same city—the city which is still called Hypporegensis; while 25 adds a vast amount.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Gennadius
## Contents

* List of the Authors whom Gennadius added
* James, surnamed the Wise
* Julius, bishop of Rome
* Paulonas the presbyter
* Vitellius the African
* Macrobius the presbyter
* Heliodorus the presbyter
* Pachomius the presbyter-monk
* Theodorus, his successor
* Oresiesis the monk
* Macarius the monk
* Evagrius the monk
* Theodorus the presbyter
* Prudentius
* Audentius the bishop
* Commodianus
* Faustinus the presbyter
* Rufinus the presbyter
* Tichonius the African
* Severus the presbyter
* Antiochus the bishop
* Severianus the bishop
* Nicaeas the bishop
* Olympius the bishop
* Bachiarius
* Sabbatius the bishop
* Isaac
* Ursinus
* Another Macarius
* Heliodorus the presbyter
* John, bishop of Constantinople
* John, another bishop
* Paulus the bishop
* Helvidius
* Theophilus the bishop
* Eusebius the bishop
* Vigilantius the presbyter
* Simplicianus the bishop
* Vigilius the bishop
* Augustine the bishop
* Orosius the presbyter
* Maximus the bishop
* Petronius the bishop
* Pelagius the heresiarch
* Innocentius the bishop
* Caelestius, follower of Pelagius
* Julianus the bishop
* Lucianus the presbyter
* Avitus the presbyter
* Paulinus the bishop
* Eutropius the presbyter
* Another Evagrius
* Vigilius the deacon
* Atticus the holy bishop
* Nestorius the heresiarch
* Caelestinus the bishop
* Theodotus the bishop
* Fastidius the bishop
* Cyrillus the bishop
* Timotheus the bishop
* Leporius the presbyter
* Victorinus the rhetorician
* Cassianus the deacon
* Philippus the presbyter
* Eucherius the bishop
* Vincentius the Gaul
* Syagrius
* Isaac the presbyter
* Salvianus the presbyter
* Paulinus the bishop
* Hilarius the bishop
* Leo the bishop
* Mochimus the presbyter
* Timotheus the bishop
* Asclepius the bishop
* Peter the presbyter
* Paul the presbyter
* Pastor the bishop
* Victor the bishop
* Voconius the bishop
* Musaeus the presbyter
* Vincentius the presbyter
* Cyrus the monk
* Samuel the presbyter
* Claudianus the presbyter
* Prosper
* Faustus the bishop
* Servus Dei the bishop
* Victorius
* Theodoritus the bishop
* Gennadius the bishop
* Theodulus the presbyter
* Sidonius the bishop
* John the presbyter
* Gelasius the bishop
* Honoratus the bishop
* Cerealis the bishop
* Eugenius the bishop
* Pomerius the bishop
* Gennadius
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Gennadius/Another Evagrius

Chapter LI.
Another Evagrius wrote a Discussion between Simon the Jew and Theophilus the Christian, a work which is very well known.

## Footnotes

* ↑ Pupil of St. Martin of Tours 405.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/The Council of Ancyra/Canons/Canon III

Canon III.
Those who have fled and been apprehended, or have been betrayed by their servants; or those who have been otherwise despoiled of their goods, or have endured tortures, or have been imprisoned and abused, declaring themselves to be Christians; or who have been forced to receive something which their persecutors violently thrust into their hands, or meat [offered to idols], continually professing that they were Christians; and who, by their whole apparel, and demeanour, and humility of life, always give evidence of grief at what has happened; these persons, inasmuch as they are free from sin, are not to be repelled from the communion; and if, through an extreme strictness or ignorance of some things, they have been repelled, let them forthwith be re-admitted. This shall hold good alike of clergy and laity. It has also been considered whether laymen who have fallen under the same compulsion may be admitted to orders, and we have decreed that, since they have in no respect been guilty, they may be ordained; provided their past course of life be found to have been upright.
Notes.
Ancient Epitome of Canon III.
Those who have been subjected to torments and have suffered violence, and have eaten food offered to idols after being tyrannized over, shall not be deprived of communion. And laymen who have endured the same sufferings, since they have in no way transgressed, if they wish to be ordained, they may be, if otherwise they be blameless.
In the translation the word “abused” is given as the equivalent of περισχισθέντας , which Zonaras translated, “if their clothes have been torn from their bodies,” and this is quite accurate if the reading is correct, but Routh has found in the Bodleian several mss. which had περισχεθέντας.  Hefele adopts this reading and translates “declaring themselves to be Christians but who have subsequently been vanquished, whether their oppressors have by force put incense into their hands or have compelled them, etc.” Hammond translates “and have been harassed by their persecutors forcibly putting something into their hands or who have been compelled, etc.” The phrase is obscure at best with either reading.
This canon is in the Corpus Juris Canonici united to the two previous canons, Decretum, Pars I., Dist. l., c. xxxii.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/The Council of Ancyra/Canons/Canon I

The Canons of the Council of Ancyra.
(Found in Labbe and Cossart’s' Concilia, and all Collections, in the Greek text together with several Latin versions of different dates. Also in Justellus and Beveridge. There will also be found annotations by Routh, and a reprint of the notes of Christopher Justellus and of Bp. Beveridge in Vol. IV. of the Reliquiæ Sacræ, ed. altera, 1846.)
Canon I.
With regard to those presbyters who have offered sacrifices and afterwards returned to the conflict, not with hypocrisy, but in sincerity, it has seemed good that they may retain the honour of their chair; provided they had not used management, arrangement, or persuasion, so as to appear to be subjected to the torture, when it was applied only in seeming and pretence.  Nevertheless it is not lawful for them to make the oblation, nor to preach, nor in short to perform any act of sacerdotal function.
Notes.
Ancient Epitome to Canons I. and II.
Presbyters and deacons who offered sacrifice and afterwards renewed the contest for the truth shall have only their seat and honour, but shall not perform any of the holy functions.
Zonaras.
Of those that yielded to the tyrants in the persecution, and offered sacrifice, some, after having been subjected to torture, being unable to withstand to the end its force and intensity, were conquered, and denied the faith; some, through effeminacy, before they experienced any suffering, gave way, and lest they should seem to sacrifice voluntarily they persuaded the executioners, either by bribes or entreaties, to manifest perhaps a greater degree of severity against them, and seemingly to apply the torture to them, in order that sacrificing under these circumstances they might seem to have denied Christ, conquered by force, and not through effeminacy.
Hefele.
It was quite justifiable, and in accordance with the ancient and severe discipline of the Church, when this Synod no longer allowed priests, even when sincerely penitent, to discharge priestly functions. It was for this same reason that the two Spanish bishops, Martial and Basilides, were deposed, and that the judgment given against them was confirmed in 254 by an African synod held under St. Cyprian.
The reader will notice how clearly the functions of a presbyter are set forth in this canon as they were understood at that time, they were “to offer” (προσφέρειν), “to preach” (ὁμιλεῖν), and “to perform any act of sacerdotal function” (λειτουργεῖν τι τῶν ἱερατικῶν λειτουργιῶν).
This canon is in the Corpus Juris Canonici Decretum. Pars I., Dist. l., c. xxxii.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/The Council of Ancyra
## Contents

* Title Page
* Historical Note
* Canons
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/The Council of Ancyra/Canons
## Contents

* Canon I
* Canon II
* Canon III
* Canon IV
* Canon V
* Canon VI
* Canon VII
* Canon VIII
* Canon IX
* Canon X
* Canon XI
* Canon XII
* Canon XIII
* Canon XIV
* Canon XV
* Canon XVI
* Canon XVII
* Canon XVIII
* Canon XIX
* Excursus
* Canon XX
* Canon XXI
* Canon XXII
* Canon XXIII
* Canon XXIV
* Canon XXV
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/The Council of Ancyra/Canons/Canon II

Canon II.
It is likewise decreed that deacons who have sacrificed and afterwards resumed the conflict, shall enjoy their other honours, but shall abstain from every sacred ministry, neither bringing forth the bread and the cup, nor making proclamations. Nevertheless, if any of the bishops shall observe in them distress of mind and meek humiliation, it shall be lawful to the bishops to grant more indulgence, or to take away [what has been granted].
For Ancient Epitome see above under Canon I.
In this canon the work and office of a deacon as then understood is set forth, viz.: “to bring forth” (whatever that may mean) “bread or wine” (ἄρτον ἢ ποτηριον ἄναφέρειν) and “to act the herald” (κηρύσσειν).  There is considerable difference of opinion as to the meaning of the first of these expressions. It was always the duty of the deacon to serve the priest, especially when he ministered the Holy Communion, but this phrase may refer to one of two such ministrations, either to bringing the bread and wine to the priest at the offertory, and this is the view of Van Espen, or to the distribution of the Holy Sacrament to the people. It has been urged that the deacon had ceased to administer the species of bread before the time of this council, but Hefele shews that the custom had not entirely died out.
If I may be allowed to offer a suggestion, the use of the disjunctive ἢ seems rather to point to the administration of the sacrament than to the bringing of the oblations at the offertory.
The other diaconal function “to act the herald” refers to the reading of the Holy Gospel, and to the numerous proclamations made by the deacons at mass both according to the Greek and Latin Rite.
This canon is in the Corpus Juris Canonici united with the foregoing. Decretum., Pars I., Dist. l., c. xxxii.