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# Nicene and Post-Nicene Fathers: Series II/Volume II/Sozomen/Book VII/Chapter 11

Chapter XI.—Ordination of Flavian as Bishop of Antioch, and Subsequent Occurrences on Account of the Oath.
After the pompous interment of the remains of Meletius, Flavian was ordained in his stead, and that, too, in direct violation of the oath he had taken;
for Paulinus was still alive. This gave rise to fresh troubles in the church of Antioch. Many persons refused to maintain communion with Flavian, and held their church apart with Paulinus. Even the priests differed among themselves on this subject. The Egyptians, Arabians, and Cypriots were indignant at the injustice that had been manifested towards Paulinus. On the other hand, the Syrians, the Palestinians, the Phœnicians, and the greater part of Armenia, Cappadocia, Galatia, and Pontus, sided with Flavian. The bishop of Rome, and all the Western priests, regarded the conduct of Flavian with the utmost displeasure. They addressed the customary epistles, called synodical, to Paulinus as bishop of Antioch, and took no notice of Flavian. They also withdrew from communion with Diodorus, bishop of Tarsus, and Acacius, bishop of Berea, because they had ordained Flavian.
To take further cognizance of the affair, the Western bishops and the Emperor Gratian wrote to the bishops of the East, and summoned them to attend a council in the West.

## Footnotes

* ↑ Soc. v. 9; cf. Theodoret, H. E. v. 23.
* ↑ Ambrose, and other bishops of Italy, convened in an undesignated Synod, condemned Nectarius, both for his part in this procedure and also as improperly ordained. Hard. i. c. 844.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Sozomen/Book VII
## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20
* Chapter 21
* Chapter 22
* Chapter 23
* Chapter 24
* Chapter 25
* Chapter 26
* Chapter 27
* Chapter 28
* Chapter 29
# Nicene and Post-Nicene Fathers: Series II/Volume II/Sozomen/Book VII/Chapter 10

Chapter X.—Concerning Martyrius of Cilicia. Translation of the Remains of St. Paul the Confessor, and of Meletius, Bishop of Antioch.
Nectarius made himself acquainted with the routine of sacerdotal ceremonies under the instruction of Cyriacus,
bishop of Adana, whom he had requested Diodorus, bishop of Tarsus, to leave with him for a short period. Nectarius also retained several other Cilicians with him, amongst whom was Martyrius, his physician, who had been a witness of the irregularities of his youth. Nectarius was desirous of ordaining him deacon; but Martyrius refused the honor under the plea of his own unworthiness of such a divine service, and called upon Nectarius himself to witness as to the course of his past life. To this Nectarius replied as follows: “Although I am now a priest, do you not know that my past career was a more guilty one than yours, inasmuch as you were but an instrument in my numerous profligacies?” “But you, O blessed one,” replied Martyrius, “were cleansed by baptism, and were then accounted worthy of the priesthood. Both these ordinances are appointed by the Divine law for purification from sin, and it seems to me that you now differ in no respect from a new-born infant; but I long ago received holy baptism, and have since continued in the same abusive course.” It was under this plea that he excused himself from receiving ordination; and I commend the man for his refusal, and therefore would give him a part in my history.
The Emperor Theodosius, on being informed of various events connected with Paul,
formerly bishop of Constantinople, caused his body to be removed to the church erected by Macedonius, his enemy, and buried there. This temple is a spacious and most distinguished edifice, and is still named after Paul. Hence many persons who are ignorant of the facts of the case, particularly women and the mass of the people, imagine that Paul, the apostle, is interred therein. The remains of Meletius were at the same time conveyed to Antioch, and deposited near the tomb of Babylas the martyr. It is said that through every public way, by the command of the emperor, the relics were received within the walls in every city, contrary to Roman custom, and were honored with singing of psalms antiphonally in such places, until they were transferred to Antioch.

## Footnotes

* ↑ Most of this chapter is independent with Soz.
* ↑ Soc. v. 9. Soz. is independent.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Sozomen/Book VIII
## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20
* Chapter 21
* Chapter 22
* Chapter 23
* Chapter 24
* Chapter 25
* Chapter 26
* Chapter 27
* Chapter 28
# Nicene and Post-Nicene Fathers: Series II/Volume II/Sozomen/Book VIII/Chapter 15

Chapter XV.—The Son of the Empress and St. Epiphanius. Conference between the “Long Brothers” and Epiphanius, and his Re-Embarkation for Cyprus. Epiphanius and John.
About this time, the son of the empress was attacked by a dangerous illness, and the mother, apprehensive of consequences, sent to implore Epiphanius to pray for him.
Epiphanius returned for answer, that the sick one would live, provided that she would avoid all intercourse with the heretic Dioscorus and his companions. To this message the empress replied as follows: “If it be the will of God to take my son, His will be done. The Lord who gave me my child, can take him back again. You have not power to raise the dead, otherwise your archdeacon would not have died.” She alluded to Chrispion, the archdeacon, who had died a short time previously. He was brother to Fuscon and Salamanus, monks whom I had occasion to mention
when detailing the history of events under the reign of Valens; he had been companion of Epiphanius, and had been appointed his archdeacon. Ammonius and his companions went to Epiphanius, at the permission of the empress. Epiphanius inquired who they were, and Ammonius replied, “We are, O father, the Long Brothers; we come respectfully to know whether you have read any of our works or those of our disciples?” On Epiphanius replying that he had not seen them, he continued, “How is it, then, that you consider us to be heretics, when you have no proof as to what sentiments we may hold?” Epiphanius said that he had formed his judgment by the reports he had heard on the subject; and Ammonius replied, “We have pursued a very different line of conduct from yours. We have conversed with your disciples, and read your works frequently, and among others, that entitled ‘The Anchored.’ When we have met with persons who have ridiculed your opinions, and asserted that your writings are replete with heresy, we have contended for you, and defended you as our father. Ought you then to condemn the absent upon mere report, and of whom you know nothing with assured certitude, or return such an exchange to those who have spoken well of you?” Epiphanius was measurably convinced, and dismissed them. Soon after he embarked for Cyprus, either because he recognized the futility of his journey to Constantinople, or because, as there is reason to believe, God had revealed to him his approaching death; for he died while on his voyage back to Cyprus. It is reported that he said to the bishops who had accompanied him to the place of embarkation, “I leave you the city, the palace, and the stage, for I shall shortly depart.” I have been informed by several persons that John predicted that Epiphanius would die at sea, and that this latter predicted the deposition of John. For it appears that when the dispute between them was at its height, Epiphanius said to John, “I hope you will not die a bishop,” and that John replied, “I hope you will never return to your bishopric.”

## Footnotes

* ↑ Independent chapter. Cf. Soc. vi. 14.
* ↑ See above, vi. 32.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Sozomen/Book VIII/Chapter 11

Chapter XI.—Question agitated in Egypt, as to whether God has a Corporeal Form. Theophilus, Bishop of Alexandria, and the Books of Origen.
A question was at this period agitated in Egypt, which had been propounded a short time previously, namely, whether it is right to believe that God is anthropomorphic.
Because they laid hold of the sacred words with simplicity and without any questioning, most of the monks of that part of the world were of this opinion; and supposed that God possessed eyes, a face, and hands, and other members of the bodily organization. But those who searched into the hidden meaning of the terms of Scripture held the opposite; and they maintained that those who denied the incorporeality of God were guilty of blasphemy. This later opinion was espoused by Theophilus, and preached by him in the church; and in the epistle
which, according to custom, he wrote respecting the celebration of the passover, he took occasion to state that God ought to be regarded as incorporeal, as alien to a human form. When it was signified to the Egyptian monks that Theophilus had broached these sentiments, they went to Alexandria, assembled the people together in one place, excited a tumult, and determined upon slaying the bishop as an impious man. Theophilus, however, presented himself to the insurgents forthwith, and said to them, “When I look upon you, it is as if I beheld the face of God.” This address sufficiently mollified the men; yielding their wrath, they replied, “Wherefore, then, if you really hold orthodox doctrines, do you not denounce the books of Origen; since those who read them are led into such opinions?” “Such has long been my intention,” replied he, “and I shall do as you advise; for I blame not less than you do, all those who follow the doctrines of Origen.” By these means he deluded the brethren, and broke up the sedition.

## Footnotes

* ↑ Soc. vi. 7.
* ↑ This epistle is no longer extant; it is alluded to by Cassianus in his Collatio, x. 2; Opp. i. p. 821, 822.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Sozomen/Book VIII/Chapter 13

Chapter XIII.—These Four repair to John on account of his Interest; for this Reason, Theophilus was enraged, and prepares himself to fight against John.
Dioscorus, Ammonius, and the other monks, having discovered the machinations of Theophilus, retired to Jerusalem, and thence proceeded to Scythopolis; for they thought that it would be an advantageous residence there for them on account of the many palms, whose leaves are used by the monks for their customary work.
Dioscorus and Ammonius were accompanied hither by about eighty other monks. In the meantime, Theophilus sent messengers to Constantinople, to prefer complaints against them, and to oppose any petitions that they might lay before the emperor. On being informed of this fact, Ammonius and the monks embarked for Constantinople, and took Isidore with them; and they requested that their cause might be tried in the presence of the emperor and of the bishop; for they thought that, by reason of his boldness, John, who was careful to do right, would be able to help them in their rights. John, although he received them with kindness, and treated them with honor, and did not forbid them to pray in the church, refused to admit them to participation in the mysteries, for it was not lawful to do this before the investigation. He wrote to Theophilus, desiring him to receive them back into communion, as their sentiments concerning the Divine nature were orthodox; requesting him, if he regarded their orthodoxy as doubtful, to send some one to act as their accuser. Theophilus returned no reply to this epistle. Some time subsequently, Ammonius and his companions presented themselves before the wife of the emperor, as she was riding out, and complained of the machinations of Theophilus against them. She knew what had been plotted against them; and she stood up in honor of them; and, leaning forward from her royal chariot, she nodded, and said to them, “Pray for the emperor, for me, for our children, and for the empire. For my part, I shall shortly cause a council to be convened, to which Theophilus shall be summoned.” A false report having prevailed in Alexandria, that John had received Dioscorus and his companions into communion, and had afforded them every aid and encouragement in his power, Theophilus began to reflect upon what measures it would be possible to adopt in order to eject John from his episcopate.

## Footnotes

* ↑ Pallad. Dialog. 7; Soc. vi. 7, 9. Soz.’s has independent matter.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Sozomen/Book VIII/Chapter 16

Chapter XVI.—The Dispute between the Empress and John. Arrival of Theophilus from Egypt. Cyrinus, Bishop of Chalcedon.
After the departure of Epiphanius, John, when preaching in the church as usual, chanced to inveigh against the vices to which females are peculiarly prone.
The people imagined that his strictures were enigmatically directed against the wife of the emperor. The enemies of the bishop did not fail to report his discourse in this sense to the empress; and she, conceiving herself to have been insulted, complained to the emperor, and urged the necessity for the speedy presence of Theophilus and the convocation of a council. Severian, bishop of Gabala, who had not yet changed his former resentment against John, cooperated in the promotion of these measures. I am not in possession of sufficient data to determine whether there was any truth in the current report that John delivered the discourse above mentioned with express allusion to the empress, because he suspected her of having excited Epiphanius against him. Theophilus arrived soon after at Chalcedon in Bithynia, and was followed thither by many bishops. Some of the bishops joined him in compliance with his own invitation, and others in obedience to the commands of the emperor. The bishops whom John had deposed in Asia repaired to Chalcedon with the utmost alacrity, as likewise all those who cherished any feeling of hostility against him. The ships which Theophilus expected from Egypt had already come to Chalcedon. When they had convened again in the same place, and when they had deliberated how the attempt against John might be judiciously forwarded by them, Cyrinus, leader of the church of Chalcedon, who was an Egyptian and a relative of Theophilus, and who had besides some other difficulties with John, spoke very abusively of him. Justice, however, seemed to follow him speedily; for Maruthas, a native of Mesopotamia, who had accompanied the bishops, happened to tread on his foot; and Cyrinus suffered so severely from this accident that he was unable to repair with the other bishops to Constantinople, although his aid was necessary to the execution of the designs that had been formed against John. The wound assumed so alarming an appearance, that the surgeons were obliged to perform several operations on the leg; and at length mortification took place, and spread over the whole body, and even extended to the other foot. He expired soon afterwards in great agony.

## Footnotes

* ↑ Soc. vi. 15; Pallad. Dialog. 3, 8–10; also Chrysostom’s letter to Innocent, ibid. 2. Cf. Theodoret, H. E. v. 34.
# Nicene and Post-Nicene Fathers: Series II/Volume IX/John of Damascus/An Exact Exposition of the Orthodox Faith/Book II/Chapter 5

Chapter V.—Concerning the visible creation.
Our God Himself, Whom we glorify as Three in One, created the heaven and the earth and all that they contain, and brought all things out of nothing into being: some He made out of no pre-existing basis of matter, such as heaven, earth, air, fire, water: and the rest out of these elements that He had created, such as living creatures, plants, seeds. For these are made up of earth, and water, and air, and fire, at the bidding of the Creator.

## Footnotes

* ↑ Ps. cxlvi. 6.
# Nicene and Post-Nicene Fathers: Series II/Volume IX/John of Damascus/An Exact Exposition of the Orthodox Faith/Book II/Chapter 8

Chapter VIII.—Concerning air and winds.
Air is the most subtle element, and is moist and warm: heavier, indeed, than fire: but lighter than earth and water: it is the cause of respiration and voice: it is colourless, that is, it has no colour by nature: it is clear and transparent, for it is capable of receiving light: it ministers to three of our senses, for it is by its aid that we see, hear and smell: it has the power likewise of receiving heat and cold, dryness and moisture, and its movements in space are up, down, within, without, to the right and to the left, and the cyclical movement.
It does not derive its light from itself, but is illuminated by sun, and moon, and stars, and fire. And this is just what the Scripture means when it says, And darkness was upon the deep; for its object is to shew that the air has not derived its light from itself, but that it is quite a different essence from light.
And wind is a movement of air: or wind is a rush of air which changes its name as it changes the place whence it rushes.
Its place is in the air. For place is the circumference of a body. But what is it that surrounds bodies but air? There are, moreover, different places in which the movement of air originates, and from these the winds get their names. There are in all twelve winds. It is said that air is just fire after it has been extinguished, or the vapour of heated water. At all events, in its own special nature the air is warm, but it becomes cold owing to the proximity of water and earth, so that the lower parts of it are cold, and the higher warm.
These then are the winds: Cæcias, or Meses, arises in the region where the sun rises in summer. Subsolanus, where the sun rises at the equinoxes. Eurus, where it rises in winter. Africus, where it sets in winter. Favonius, where it sets at the equinoxes, and Corus, or Olympias, or Iapyx, where it sets in summer. Then come Auster and Aquilo, whose blasts oppose one another. Between Aquilo and Cæcias comes Boreas: and between Eurus and Auster, Phœnix or Euronotus; between Auster and Africus, Libonotus or Leuconotus: and lastly, between Aquilo and Corus, Thrascias, or Cercius, as it is called by the inhabitants of that region.
[These, then, are the races which dwell at the ends of the world: beside Subsolanus are the Bactriani: beside Eurus, the Indians: beside Phœnix, the Red Sea and Ethiopia: beside Libonotus, the Garamantes, who are beyond Systis: beside Africus, the Ethiopians and the Western Mauri: beside Favonius, the columns of Hercules and the beginnings of Libya and Europe: beside Corus, Iberia, which is now called Spain: beside Thrascia, the Gauls and the neighbouring nations: beside Aquilo, the Scythians who are beyond Thrace: beside Boreas, Pontus, Mæotis and the Sarmatæ: beside Cæcias, the Caspian Sea and the Sacai.]

## Footnotes

* ↑ Gen. i. 2.
* ↑ Sever. Gabal., Hom. 1 in Hexaëm.
* ↑ Nemes., De Nat. Hom. i., ch. 5.
* ↑ These are absent in edit. Veron.
* ↑ This paragraph is absent in almost all the copies.
# Nicene and Post-Nicene Fathers: Series II/Volume IX/John of Damascus/An Exact Exposition of the Orthodox Faith/Book III
## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20
* Chapter 21
* Chapter 22
* Chapter 23
* Chapter 24
* Chapter 25
* Chapter 26
* Chapter 27
* Chapter 28
* Chapter 29
# My Prayer-Book/Joy in the Lord

Joy in the Lord
"Rejoice in the Lord always: again, I say, rejoice" (Philipp. iv. 4).
"My peace I give unto you. Let not your heart be troubled, nor let it be afraid. You believe in God, believe also in Me. These things I have spoken to you, that My joy may be in you. In the world you shall have distress: but have confidence, I have overcome the world." - St. John: Christ's Discourse at the Last Supper.
"Have a good heart, it is I, fear ye not" (Our Lord - Mark vi. 50).
Self-Conquest - Self-Control
"TThe patient man is better than the valiant: and he that ruleth his spirit than he that taketh cities" (Prov. xvi. 32).
"And He (Christ) said to all: If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me" (Luke ix. 23).
"There is no peace to the wicked, saith the Lord" (Is. xlviii. 22)).
"Their feet run to evil; ... they have not known the way of peace" (Is. lix. 7-8)
The Beatitudes
1.Blessed are the poor in spirit: for theirs is the kingdom of heaven.
2. Blessed are the meek: for they shall possess the land.
3. Blessed are they that mourn: for they shall be comforted.
4. Blessed are they that hunger and thirst after justice: for they shall have their fill.
5. Blessed are the merciful: for they shall obtain mercy.
6. Blessed are the clean of heart: for they shall see God.
7. Blessed are the peacemakers: for they shall be called children of God.
8. Blessed are they that suffer persecution for justice' sake: for theirs is the kingdom of heaven.
9. Blessed are ye when they shall revile you, and persecute you, and speak all that is evil against you, untruly, for my sake:
Be glad and rejoice, for your reward is very great in heaven.
# My Prayer-Book

My Prayer-Book
Happiness in Goodness
Reflections, Counsels, Prayers, and Devotions
By
Rev. F. X. Lasance
   "Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole mind, and with thy whole strength. This is the first commandment. And the second is like to it: thou shalt love thy neighbor as thyself. There is no other commandment greater than these."—
   Mark xii. 30, 31.
New York, Cincinnati, Chicago Benziger Brothers Printers to the Holy Apostolic See
page
Nihil Obstat.
Remy Lafort
Censor Librorum
Imprimatur.
✠ John M. Farley,
Archbishop of New York.
New York, September 19, 1908
Copyright, 1908, by Benziger Brothers.
Printed in the United States of America
page
Contents
PART I
Reflections
PART II
Prayers and Devotions
Morning Prayer
Evening Prayer
Prayers During the Day
The Holy Sacrifice of the Mass
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# My Prayer

* Search for titles containing or beginning with: "My Prayer."
* sister projects: Wikidata item.
This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* "My Prayer", a poem by Martha Lavinia Hoffman
* "My Prayer", a poem by Martha A. Smith
* "My Prayer", a poem by Henry David Thoreau
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Soul and its Origin/Book IV/Chapter 32

Chapter 32.—Inconsistency of Giving the Soul All the Parts of Sex and Yet No Sex.
For that form of the soul, whether masculine or feminine, which has the distinction of members characteristic of man and woman, being no semblance merely of body, but actual body, is either a male or a female, whether you will or no, precisely as it appears to be a man or a woman. But if your opinion be correct, and the soul is a body, even a living body, then it both possesses swelling and pendent breasts, and lacks a beard, it has a womb, and all the generative organs of a woman, yet is not a woman after all. Will not mine, then, be a statement more consistent with truth: the soul, indeed, has an eye and has a tongue, has a finger, and all other members which resemble those of the body, and yet the whole is the semblance of a body, not a body really? My statement is open to a general test; everybody can prove it in himself, when he brings home to his mind the image of absent friends; he can prove it with certainty when he recalls the figures both of himself and other persons, which have occurred to him in his dreams. On your part, however, no example can throughout nature be produced of such a monstrosity as you have imagined, where there is a woman’s real and living body, but not a woman’s sex.