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# Nicene and Post-Nicene Fathers: Series I/Volume I/Chief Events in the Life of St. Augustin

Chief Events in the Life of St. Augustin.
(as Given, Nearly, in the Benedictine Edition).
354. Augustin born at Tagaste, Nov. 13; his parents, Patricius and Monnica; shortly afterwards enrolled among the Catechumens.
370. Returns home from studying Rhetoric at Madaura, after an idle childhood, and from idleness falls into dissipation and sin.
371. Patricius dies; Augustin supported at Carthage by his mother, and his friend Romanianus; forms an illicit connection.
372. Birth of his son Adeodatus.
373. Cicero’s Hortensius awakens in him a strong desire for true wisdom.
374. He falls into the Manichæan heresy, and seduces several of his acquaintances into it. His mother’s earnest prayers for him; she is assured of his recovery.
376. Teaches Grammar at Tagaste; but soon returns to Carthage to teach Rhetoric—gains a prize.
379. Is recovered from study of Astrology—writes his books De pulchro et apto.
382. Discovers the Manichæans to be in error, but falls into scepticism. Goes to Rome to teach Rhetoric.
385. Removes to Milan; his errors gradually removed through the teaching of Ambrose, but he is held back by the flesh; becomes again a Catechumen.
386. Studies St. Paul; converted through a voice from heaven; gives up his profession; writes against the Academics; prepares for Baptism.
387. Is baptized by Bishop Ambrose, with his son Adeodatus. Death of his mother, Monnica, in her fifty-sixth year, at Ostia.
388. Aug. revisits Rome, and then returns to Africa. Adeodatus, full of promise, dies.
389. Aug. against his will ordained Presbyter at Hippo by Valerius, its Bishop.
392. Writes against the Manichæans.
394. Writes against the Donatists.
395. Ordained Assistant Bishop to Valerius, toward the end of the year.
396. Death of Bishop Valerius. Augustin elected his successor.
397. Aug. writes the Confessions, and the De Tinitate against the Arians.
398. Is present at the fourth Council of Carthage.
402. Refutes the Epistle of Petilianus, a Donatist.
404. Applies to Cæcilianus for protection against the savageness of the Donatists.
408. Writes De urbis Romæ obsidione.
411. Takes a prominent part in a conference between the Catholic Bishops and the Donatists.
413. Begins the composition of his great work De Civitate Dei, completed in 426.
417. Writes De gestis Palæstinæ synodi circa Pelagium.
420. Writes against the Priscillianists.
424. Writes against the Semipelagians.
426. Appoints Heraclius his successor.
428. Writes the Retractations.
429. Answers the Epistles of Prosper and Hilary.
430. Dies Aug. 28, in the third month of the siege of Hippo by the Vandals.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Gennadius/Severianus the bishop

Chapter XXI.
Severianus, bishop of the church of Gabala, was learned in the Holy Scriptures and a wonderful preacher of homilies. On this account he was frequently summoned by the bishop John and the emperor Arcadius to preach a sermon at Constantinople. I have read his Exposition of the epistle to the Galatians and a most attractive little work On baptism and the feast of Epiphany. He died in the reign of Theodosius, his son by baptism.

## Footnotes

* ↑ Severianus of Emesa. Bishop 400–3, died after 408.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Gennadius/Sabbatius the bishop

Chapter XXV.
Sabbatius, bishop of the Gallican province, at the request of a certain virgin, chaste and devoted to Christ, Secunda by name, composed a book On faith against Marcion and Valentinus his teacher, also against Eunomius and his Master Aëtius, showing, both by reason and by testimony of the Scriptures, that the origin of the deity is one, that the Author of his eternity and the Creator of the earth out of nothing, are one and the same, and likewise concerning Christ, that he did not appear as man in a phantasm but had real flesh through which eating, drinking, weary and weeping, suffering, dying, rising again he was demonstrated to be man indeed. For Marcion and Valentinus had been opposed to these opinions asserting that the origin of Deity is twofold and that Christ came in a phantasm. To Aëtius indeed and Eunomius his disciple, he showed that the Father and Son are not of two natures and equal in divinity but of one essence and the one from the other, that is the Son from the Father, the one coeternal with the other, which belief Aëtius and Eunomius opposed.

## Footnotes

* ↑ St. Servais, Bishop of Tongres 338, died at Maestricht 384. The patron saint of Maestricht. Supposed by some to be the same as Phebadius (Faegadius, Phaebadius, Segatius, Sabadius Phitadius (called in Gascony Fiari)? bishop of Agen. Flourished 440 (Cave).
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Gennadius/Salvianus the presbyter

Chapter LXVIII.
Salvianus, presbyter of Marseilles, well informed both in secular and in sacred literature, and to speak without invidiousness, a master among bishops, wrote many things in a scholastic and clear style, of which I have read the following: four books On the Excellence of virginity, to Marcellus the presbyter, three books Against avarice, five books On the present judgment,and one book On punishment according to desert, addressed to Salonius the bishop, also one book of Commentary on the latter part of the book of Ecclesiastes, addressed to Claudius bishop of Vienne, one book of Epistles. He also composed one book in verse after the Greek fashion, a sort of Hexaemeron, covering the period from the beginning of Genesis to the creation of man, also many Homilies delivered to the bishops, and I am sure I do not know how many On the sacraments. He is still living at a good old age.

## Footnotes

* ↑ Born about 390, Presbyter about 428, died about 484.
* ↑ present judgment more generally known as Divine Providence (De gubernatione Dei.)
* ↑ one book of epistles a 25 30; omit A T 31 e 21.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Gennadius/Servus Dei the bishop

Chapter LXXXVII.
Servus Dei the bishop, wrote against those who say that Christ while living in this world did not see the Father with his eyes of flesh—But after his resurrection from the dead and his ascension into heaven when he had been translated into the glory of God the Father as in reward so to speak to him for his abnegation and a compensation for his martyrdom. In this work he showed both from his own argument and from the testimony of Sacred Scriptures that the Lord Jesus from his conception by the Holy Spirit and his birth of the Virgin through which true God in true man himself also man made God was born, always beheld with his eyes of flesh both the Father and the Holy Spirit through the special and complete union of God and man.

## Footnotes

* ↑ Bishop of “Tiburcisen” about 406–11.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Gennadius/Severus the presbyter

Chapter XIX.
Severus the presbyter, surnamed Sulpitius, of the province of Aquitania, a man distinguished by his birth, by his excellent literary work, by his devotion to poverty and by his humility, beloved also of the sainted men Martin bishop of Tours and Paulinus Nolanus, wrote small books which are far from despicable. He wrote to his sister many Letters exhorting to love of God and contempt of the world. These are well known. He wrote two to the above mentioned Paulinus Nolanus and others to others, but because, in some, family matters are included, they have not been collected for publication. He composed also a Chronicle, and wrote also to the profit of many, a Life of the holy Martin, monk and bishop, a man famous for signs and wonders and virtues. He also wrote a Conference between Postumianus and Gallus, in which he himself acted as mediator and judge of the debate. The subject matter was the manner of life of the oriental monks and of St. Martin—a sort of dialogue in two divisions. In the first of these he mentions a decree of the bishops at the synod of Alexandria in his own time to the effect that Origen is to be read, though cautiously, by those who are wise, for the good that is in him, and is to be rejected by the less able on account of the evil. In his old age, he was led astray by the Pelagians, and recognizing the guilt of much speaking, kept silent until his death, in order that by penitent silence he might atone for the sin which he had contracted by speaking.

## Footnotes

* ↑ Sulpicius Severus born after 353, died about 410.
* ↑ Virtues or miracles.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Gennadius/Syagrius

Chapter LXVI.
Syagrius wrote On faith, against the presumptuous words, which heretics assume for the purpose of destroying or superseding the names of the Holy Trinity, for they say that the Father ought not to be called Father, lest the name, Son should harmonize with that of Father, but that he should be called the Unbegotten or the Imperishable and the Absolute, in order that whatever may be distinct from Him in person, may also be separate in nature, showing that the Father, who is unchangeable in nature may be called the Unbegotten, though the Scripture may not call Him so, that the person of the Son is begotten from Him, not made, and that the person of the Holy Spirit proceeds from Him not begotten, and not made. Under the name of this Syagrius I found seven books, entitled On Faith and the rules of Faith, but as they did not agree in style, I did not believe they were written by him.

## Footnotes

* ↑ Syagrius of Lyons, died 486.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Gennadius/Theodoritus the bishop

Chapter LXXXIX.
Theodoretus bishop of Cyrus (for the city founded by Cyrus king of the Persians preserves until the present day in Syria the name of its founder) is said to have written many works. Such as have come to my knowledge are the following: On the incarnation of the Lord, Against Eutyches the presbyter and Dioscorus bishop of Alexandria who deny that Christ had human flesh; strong works by which he confirmed through reason and the testimony of Scripture that He had real flesh from the maternal substance which he derived from His Virgin mother just as he had true deity which he received at birth by eternal generation from God the Father. There are ten books of the ecclesiastical history which he wrote in imitation of Eusebius of Cæsarea beginning where Eusebius ends and extending to his own time, that is from the Vicennalia of Constantine until the accession of the elder Leo in whose reign he died.

## Footnotes

* ↑ Theodoret born about 393, bishop of Cyrrhaus 423, wrote 450, died 457.
* ↑ Theodoretus A a e; Theodoritus 31; Theodorus T 25 30.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Gennadius/Samuel the presbyter

Chapter LXXXIII.
Samuel, presbyter of the church at Edessa, is said to have written many things in Syriac against the enemies of the church, especially against the Nestorians, the Eutychians and the Timotheans, new heresies all, but differing from one another. On this account he frequently speaks of the triple beast, while he briefly refutes by the opinion of the church, and the authority of Holy Scriptures, showing to the Nestorians, that the Son was God in man, not simply man born of a Virgin, to the Eutychians, that he had true human flesh, taken on by God, and not merely a body made of thick air, or shown from Heaven; to the Timotheans, that the Word was made flesh in such wise, that the Word remains Word in substance, and, human nature remaining human nature, one person of the Son of God is produced by union, not by mingling. He is said to be still living at Constantinople, for at the beginning of the reign of Anthemius, I knew his writings, and knew that he was in the land of the living.

## Footnotes

* ↑ Presbyter 467.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Gennadius/Sidonius the bishop

Chapter XCII.
[Sidonius bishop of the Arverni wrote several acceptable works and being a man sound in doctrine as well as thoroughly imbued with divine and human learning and a man of commanding genius wrote a considerable volume of letters to different persons written in various metres or in prose and this showed his ability in literature. Strong in Christian vigour even in the midst of that barbaric ferocity which at that time oppressed the Gauls he was regarded as a catholic father and a distinguished doctor. He flourished during the tempest which marked the rule of Leo and Zenos.]

## Footnotes

* ↑ Caius Sollius Apollinaris Sidonius born about 430, bishop 472, died about 488.
* ↑ This chapter is in Norimb. and three only of the mss. seen by the translator N. British Museum Harl. 3155, xv cent.; 43 Wolfenbüttel 838 xv cent.; k Paris B. N. Lat. 896. It is omitted by A T 25 30 31 a e 21 etc. etc. etc. and really has no place in the text, but as it was early introduced and is in the editions (not however the earliest ones) it is given here.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Gennadius/Simplicianus the bishop

Chapter XXXVII.
Simplicianus, the bishop, exhorted Augustine then presbyter, in many letters, that he should exercise his genius and take time for exposition of the Scriptures that, as it were, a new Ambrosius, the task master of Origen might appear. Wherefore also he sent to him many examinations of scriptures. There is also an epistle of his of Questions in which he teaches by asking questions as if wishing to learn.

## Footnotes

* ↑ Bishop of Milan 397, died 400.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Socrates/Book V/Chapter 4

Chapter IV.—The Macedonians, who had subscribed the ‘Homoousian’ Doctrine, return to their Former Error.
After the deputation from the Macedonians to Liberius, that sect was admitted to entire communion with the churches in every city, intermixing themselves indiscriminately with those who from the beginning had embraced the form of faith published at Nicæa. But when the law of the Emperor Gratian permitted the several sects to reunite without restraint in the public services of religion, they again resolved to separate themselves; and having met at Antioch in Syria, they decided to avoid the word homoousios again, and in no way to hold communion with the supporters of the Nicene Creed. They however derived no advantage from this attempt; for the majority of their own party being disgusted at the fickleness with which they sometimes maintained one opinion, and then another, withdrew from them, and thenceforward became firm adherents of those who professed the doctrine of the homoousion.

## Footnotes

* ↑ For an account of this deputation and their feigned subscription to the Nicene Creed, through which they prevailed upon Liberius to receive them into the communion of the church, see IV. 12.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Socrates/Book V/Chapter 3

Chapter III.—The Principal Bishops who flourished at that Time.
Now at this time Damasus who had succeeded Liberius then presided over the church at Rome. Cyril was still in possession of that at Jerusalem. The Antiochian church, as we have stated, was divided into three parts: for the Arians had chosen Dorotheus as the successor of their bishop Euzoïus; while one portion of the rest was under the government of Paulinus, and the others ranged themselves with Melitius, who had been recalled from exile. Lucius, although absent, having been compelled to leave Alexandria, yet maintained the episcopal authority among the Arians of that city; the Homoousians there being headed by Timothy, who succeeded Peter. At Constantinople Demophilus the successor of Eudoxius presided over the Arian faction, and was in possession of the churches; but those who were averse to communion with him held their assemblies apart.

## Footnotes

* ↑ Cf. IV. I.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Socrates/Book V/Chapter 6

Chapter VI.—Gregory of Nazianzus is transferred to the See of Constantinople. The Emperor Theodosius falling Sick at Thessalonica, after his Victory over the Barbarians, is there baptized by Ascholius the Bishop.
By the common suffrage of many bishops, Gregory was at this time translated from the see of Nazianzus to that of Constantinople,
and this happened in the manner before described. About the same time the emperors Gratian and Theodosius each obtained a victory over the barbarians.
And Gratian immediately set out for Gaul, because the Alemanni were ravaging those provinces: but Theodosius, after erecting a trophy, hastened towards Constantinople, and arrived at Thessalonica. There he was taken dangerously ill, and expressed a desire to receive Christian baptism.
Now he had been instructed in Christian principles by his ancestors, and professed the ‘homoousian’ faith. Becoming increasingly anxious to be baptized therefore, as his malady grew worse, he sent for the bishop of Thessalonica, and first asked him what doctrinal views he held? The bishop having replied, ‘that the opinion of Arius had not yet invaded the provinces of Illyricum, nor had the novelty to which that heretic had given birth begun to prey upon the churches in those countries; but they continued to preserve unshaken that faith which from the beginning was delivered by the apostles, and had been confirmed in the Nicene Synod,’ the emperor was most gladly baptized by the bishop Ascholius; and having recovered from his disease not many days after, he came to Constantinople on the twenty-fourth of November, in the fifth consulate of Gratian, and the first of his own.

## Footnotes

* ↑ So also Gregory Nazianz. Carmen de Vita Sua, 595. ‘The grace of the Spirit sent us, many shepherds and members of the flock inviting.’ See, however, on Gregory’s episcopate at Nazianzus, IV. 26 and note.
* ↑ Cf. Zosimus, IV.; Sozom. VII. 4; Am. Marcellinus, XXXI. 9 and 10.
* ↑ Cf. Zosimus, IV. 39, on the dangerous illness of Theodosius. On delayed baptism, called ‘clinic,’ see I. 39, note 2. Evidently baptism was not thought essential to one’s title to be called a Christian. Theodosius and Constantine were both considered Christians and ‘professed the homoousian faith, and yet they both postponed their baptism to what they believed to be the latest moments of their lives.’
* ↑ 380 a.d.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Socrates/Book V/Chapter 9

Chapter IX.—The Body of Paul, Bishop of Constantinople, is honorably transferred from his Place of Exile. Death of Meletius.
The emperor at that time caused to be removed from the city of Ancyra, the body of the bishop Paul, whom Philip the prefect of the Prætorium
had banished at the instigation of Macedonius, and ordered to be strangled at Cucusus a town of Armenia, as I have already mentioned.
He therefore received the remains with great reverence and honor, and deposited in the church which now takes its name from him; which the Macedonian party were formerly in possession of while they remained separate from the Arians, but were expelled at that time by the emperor, because they refused to adopt his sentiments. About this period Melitius, bishop of Antioch, fell sick and died: in whose praise Gregory, the brother of Basil, pronounced a funeral oration. The body of the deceased bishop was by his friends conveyed to Antioch; where those who had identified themselves with his interests again refused subjection to Paulinus, but caused Flavian to be substituted in the place of Melitius, and the people began to quarrel anew. Thus again the Antiochian church was divided into rival factions, not grounded on any difference of faith, but simply on a preference of bishops.

## Footnotes

* ↑ Constantine made an advance on his predecessors by dividing the management of the empire among four prefects of the prætorium, which they had committed to two officers of that name. These four were apportioned as follows: one to the East, a second to Illyricum, a third to Italy, and a fourth to Gaul. Each of these prefects had a number of dioceses under him, and each diocese was a combination of several provinces into one territory. In conformity with this model of civil government the church abandoned gradually and naturally its metropolitan administration of the provinces and adopted the diocesan. The exact time of the change is, of course, uncertain, it having come about gradually. It is safe, however, to put it between the Nicene and Constantinopolitan councils. The Fathers in the latter of those councils seem to find it in practical operation and confirm it (Cf. Canon 2 of the councils), decreeing explicitly that it should be unlawful for clerics to perform any office or transact any business in their official character outside of the bounds of the diocese wherein they were placed, just as it was unlawful for the civil officer to intermeddle in any affair outside the limits of his civil diocese.
* ↑ II. 26.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Socrates/Book VI/Chapter 1

Chapter I.—On the Death of Theodosius his Two Sons divide the Empire. Rufinus is slain at the Feet of Arcadius.
After the death of the Emperor Theodosius, in the consulate of Olybrius and Probinus or the seventeenth of January, his two sons undertook the administration of the Roman empire. Thus Arcadius assumed the government of the East, and Honorius of the West.
At that time Damasus was bishop of the church at Imperial Rome, and Theophilus of that of Alexandria, John of Jerusalem, and Flavian of Antioch; while the episcopal chair at Constantinople or New Rome was filled by Nectarius, as we mentioned in the foregoing book.
The body of the Emperor Theodosius was taken to Constantinople on the 8th of November in the same consulate, and was honorably interred by his son Arcadius with the usual funeral solemnities.
Not long afterwards on the 28th day of the same month the army also arrived, which had served under the Emperor Theodosius in the war against the usurper. When therefore according to custom the Emperor Arcadius met the army without the gates, the soldiery slew Rufinus the Prætorian prefect. For he was suspected of aspiring to the sovereignty, and had the reputation of having invited into the Roman territories the Huns,
a barbarous nation, who had already ravaged Armenia, and were then making predatory incursions into other provinces of the East. On the very day on which Rufinus was killed, Marcian bishop of the Novatians died, and was succeeded in the episcopate by Sisinnius, of whom we have already made mention.

## Footnotes

* ↑ Cf. Gibbon, Decline and Fall of the Rom. Empire, chap. 29.
* ↑ V. 8.
* ↑ See Bennett, Christian Archæology, p. 210 seq., and Bingham, Christ. Antiq. XXII. 1 and 2, for details on the burial of the dead in the early Church.
* ↑ Zosimus (V. 5) says Rufinus invited Alaric and the Goths to invade the Roman territories; Valesius reconciles Socrates’ and Zosimus’ statements by assuming that they are partial and supplementary to one another; Rufinus, according to him, invited both the Huns and the Goths.
* ↑ V. 10, 21, et al.