which they had composed in vindication of their own tenets; and, at the break of day, marched in procession, singing these hymns, to the places in which they held their assemblies. They proceeded in this manner on all solemn festivals, and on the first and last days of the week. The sentiments propounded in these hymns were such as were likely to engender disputes; as, for instance, the following:-" Where are those who say that the Three Persons constitute one Power?" Other similar acrimonious observations were interspersed throughout their compositions. John was fearful lest any of his own people should be led astray by witnessing these exhibitions, and therefore commanded them to sing hymns in the same manner. The orthodox, being more numerous and more wealthy than the Arians, soon surpassed them in the pomp and splendour of their processions; for they had silver crosses and lighted torches borne before them. The eunuch of the empress was appointed to regulate these processions, to pay the cost of whatever might be required, and to prepare hymns adapted to be sung on these occasions. Hence the Arians, impelled either by jealousy or revenge, attacked the members of the Catholic church. Much bloodshed ensued on both sides. Briso (for this was the name of the eunuch) was wounded on the forehead by a stone that was cast at him. The resentment of the emperor was kindled, and he put a stop to the Arian assemblies. Having commenced the custom of singing hymns, in the manner and from the cause above stated, the members of the Catholic church did not discontinue the practice, but have retained it to the present day. The institution of these processions, and the faithfulness of his ministrations in the church, endeared John to the people; but he was hated by the clergy and the powerful on account of his boldness and candour; for he never failed to rebuke the clergy, when he detected them in acts of injustice, nor to exhort the powerful to return to the practice of virtue, when they abused their wealth, committed impiety, or yielded to voluptuousness.2

Eccl. Hist. ii. 21) subjoined to Arian hymns. Valesius thinks it more probable that they were added at the end of the Psalms of David.

1 That is, on the Sunday, or Lord's day, and on the Saturday, or Jewish sabbath. The Sunday is always called the first day of the week by Christian writers. See note on Socrates, Eccl. Hist. b. i. ch. 38.

2 For an account of the birth and early education of St. John Chrysostom, see Socrates, b. vi. ch. 3.

ENMITY OF THE CLERGY AGAINST JOHN.

375

CHAP. IX.-SERAPION THE ARCHDEACON, AND ST. OLYMPIA.

COMPLAINTS OF THE CLERGY AGAINST JOHN.

THE enmity of the clergy against John was greatly increased by Serapion, his archdeacon, a man naturally prone to anger, and always ready to insult his opponents. The feelings of hostility were further fostered by the counsel which Olympia received from John. Olympia was a widow of illustrious birth, zealously attached to the exercises of monastic philosophy; and, notwithstanding her youth, Nectarius had ordained her deaconess.2 John, perceiving that she bestowed her goods liberally on whoever asked her for them, and that she despised everything but the service of God, said to her: "I applaud your intentions; but would have you know that those who aspire to the perfection of virtue ought to distribute their wealth with prudence. You, however, have been bestowing wealth on the wealthy, which is as useless as if you had cast. it in the sea. Know you not that you have, for the sake of God, devoted all your possessions to the relief of the poor. You ought, therefore, to regard your wealth as belonging to your Master, and to remember that you will have to account for its distribution. If you will be persuaded by me, you will in future regulate your donations according to the wants of those who solicit relief. You will thus be enabled to extend the sphere of your benevolence, and your zeal and charity will be accepted by God."

John had several disputes with many of the monks, particularly with Isaac. He commended those who, in conformity with the rules of their profession, remained in quietude in their monasteries; he protected them from all injustice, and supplied all their wants.3 But the monks who made their appearance in cities were severely censured by him, and declared to be the disgrace of monasticism. He hence incurred the hatred of the clergy, and of many of the monks, who represented him as a hard, passionate, morose, and arrogant man. They therefore

1 Compare Socrates, Eccl. Hist. vi. 4.

2 It is to be observed, remarks Valesius, that she was ordained at an age earlier than was generally allowed, and also that she was ordained by Nectarius: and that each of these points were contrary to the canons of the church. See Council Chalcedon, can. 15; and Nicene, can. 19; and compare Rufinus, Eccl. Hist. x. 6; St. Clemens. Constitut. iii. 15.

3 Sozomen here speaks of the monks of Constantinople and its neighbourhood, where monasteries abounded. See above, b. iv. 2.

attempted to bring his life into public disrepute, by stating confidently, as if it were the truth, that he would eat with no one, and that he refused every invitation that was offered him. I know of no pretext that could have given rise to this assertion, except that, as I have been assured by a man of undoubted veracity, John had, by rigorous asceticism, rendered himself liable to pain in the head and stomach, and was thus prevented from being present at some of the most solemn festivals. Hence, however, originated the greatest accusation that was ever devised against him.

CHAP. X.-SEVERIAN, BISHOP OF GABALES, AND ANTIOCHUS, BI

SHOP

OF PTOLEMAIS. DISPUTE BETWEEN SERAPION AND SEVERIAN. RECONCILIATION EFFECTED BY THE EMPRESS.

JOHN likewise incurred the enmity of the empress, through the machinations of Severian, bishop of Gabales in Syria. Severian and Antiochus bishop of Ptolemais in Syria, were both learned men, and well qualified to teach the people. Antiochus had so fine a voice and delivery that, by some persons, he was surnamed Chrysostom: Severian, on the other hand, had a harsh and provincial accent; but, in point of general knowledge and acquaintance with Scripture, he was considered superior to Antiochus. It appears that Antiochus was the first to visit Constantinople; he gained great applause by his eloquence, amassed some property, and then returned to his own city. Severian followed his example, and went to Constantinople: he formed an intimacy with John, secured the admiration of the public by his ministrations in the church, and even attracted the notice of the emperor and empress. When John went to Asia, he commended the church to his care; for he was so far deceived by the adulation of Severian, as to imagine him his friend. Severian, however, thought only of gratifying his auditors, and of pleasing the people by his eloquence. When John was apprized that this was the course he was pursuing, he was highly incensed against him; and his resentment was further kindled, it is said, by the representations of Serapion. After the return of John from Asia, Serapion happened to see Severian passing; but, instead of rising to salute him, he kept his seat, in order to show his utter contempt

A. D. 403.] DISPUTE CONCERNING THE NATURE OF GOD. 377

for the man. Severian was offended by this manifestation of disrespect, and exclaimed, "If Serapion die a Christian, then Christ was not incarnate." Serapion reported these words; and John, in consequence, expelled Severian from the city as a blasphemer; for witnesses were brought forward to attest that the above words had been really uttered by him. Some of the friends of Serapion even went so far as to suppress part of the speech of Severian, and to affirm that he had declared that Christ was not incarnate. John also rebuked Severian, by asking whether, if Serapion should not die among the clergy, it would follow that Christ had not been incarnate. As soon as the wife of the emperor was informed of what had occurred by the friends of Severian, she immediately sent for him from Chalcedonia. John, notwithstanding all her remonstrances, positively refused to hold any intercourse with him until the empress placed her son Theodosius on his knees 1 in the church of the Apostles; and then John yielded a reluctant consent to receive Severian into favour. Such are the accounts which I have received of these transactions.

CHAP. XI.-QUESTION AGITATED IN EGYPT, AS TO WHETHER GOD HAS A CORPOREAL FORM. THEOPHILUS, BISHOP OF ALEXANDRIA. 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 possesses a corporeal nature.2 Owing to a too liberal and simple mode of interpreting Scripture, most of the monks of that part of the world supposed that God possesses eyes, a face and hands, and other members of the bodily organization. This position, however, was denied by those who searched into the hidden meaning of the words of Scripture; and they maintained that those who denied the incorporeality of God were guilty of blasphemy. This latter opinion was espoused by Theophilus, and preached by him in the church; and in the epistle3 which, according to custom, he wrote respecting the celebration of the passover, he took occasion to state, that God is to be regarded as incorporeal, Adjuring him by her son. 2 Compare Socrates, Eccl. Hist. vi. 7. 3 This epistle is no longer extant.

and as bearing no resemblance to the human form. When it was signified to the Egyptian monks that Theophilus had broached these sentiments, they went to Alexandria, assembled the people together, excited a tumult, and determined upon slaying the bishop as an impious man. Theophilus, however, presented himself to the insurgents, and said to them, "When I look upon you, it is as if I beheld the face of God." This address mollified their resentment, and they replied: "Wherefore, then, if you really hold orthodox doctrines, do you not denounce the books of Origen, which set forth doctrine of an opposite tendency?" "Such has long been my intention,” replied he," and I shall do as you advise; for I blame as much as you do all those who follow the doctrines of Origen." By these means he deluded the monks, and quelled the sedition.

CHAP. XII.-ENMITY OF THEOPHILUS AGAINST FOUR BROTHERS, CALLED "THE GREAT."

THE controversy would most likely have been terminated, had it not been renewed by Theophilus himself, from inimical feelings against Ammon, Dioscorus, Eusebius, and Euthymius, who were called "the great.' They were brothers, and, as we have before stated, rendered themselves very conspicuous among the ascetics at Scetis. They were at one period beloved by Theophilus above all the other monks of Egypt; he sought their society, and frequently dwelt with them. He even conferred on Dioscorus the bishopric of Hermopolis. But from the time of his attempt to ordain Isidore as successor to Nectarius, in the bishopric of Constantinople, he had regarded them with hatred. Some say, that a woman, belonging to the Manichean sect, having been converted to the faith of the Catholic church, Theophilus rebuked the arch-presbyter, (towards whom he had other reasons for entertaining resentful feelings,) because he had admitted her to participate in the sacred mysteries before she had abjured her former heresy. Peter, for this was the name of the arch-presbyter, maintained that he had received the woman into communion according to

1 Compare Socrates, Eccl. Hist. vi. 7, 9.

He probably alludes to Socrates, (ubi supr.,) or to those authors whence Socrates borrowed his information.