Εμφανίζονται 38 τίτλοι με αναζήτηση: Θρησκευτικές βιογραφίες για το τοπωνύμιο: "ΙΕΡΟΥΣΑΛΗΜ Πόλη ΙΣΡΑΗΛ".
Graptus, (Graptos), Theodorus and Theophanes, two ecclesiastical writers, commemorated
in the Greek church, in the office for the 27th Dec. as saints and confessors.
They were the sons of pious parents, and natives of Jerusalem. Theodore, who was
some years older than his brother, was distinguished, when a boy, by the seriousness
of his deportment and the excellence of his character. He was educated in the
monastery of St. Saba, near Jerusalem, and, according to his biographer, received
ordination from the bishop of Sion, that is, as we understand it, the patriarch
of Jerusalem. Theophanes is said to have emulated the devotion of his brother,
but we have no account of his education or ordination. The iconoclastic controversy
was raging, and the brothers were sent by the patriarch of Jerusalem to remonstrate
with the emperor Leo V., the Armenian, a zealous iconoclast, who reigned from
A. D. 813 to 820. The accomplishments and boldness of Theodore excited the emperor's
admiration, but the pertinacious resistance of the brothers to his proceedings
provoked his anger, and they were scourged, and banished from Constantinople.
After the murder of Leo V., they were at first allowed by Michael II. the Stammerer
(who reigned from A. D. 820 to 829) to return to that city, but were shortly afterwards
again banished. Under Theophilus, the son of Michael (who reigned from A. D. 829
to 842), they were still more severely treated. In addition to a third banishment
from Constantinople, or rather imprisonment (we do not find when they had returned
from their second exile), they had a long inscription of opprobrious iambic verses
carved on their faces; the verses are given by the author of the life of Theodore,
as well as by the continnator of Theophanes, by Symeon Magister, by George the
Monk, and by Cedrenus. From this punishment they received the surname of Grapti
(Graptoi), "Inscribed." Their place of exile was Apameia, in Bithynia,
on the shore of the Propontis, according to the biographer of Theodore, or the
harbour of Carta, according to Symeon Magister. Here the exiles, or rather prisoners,
were enabled, by means of a faithful fisherman, to communicate with Methodius,
afterwards patriarch of Constantinople, who was shut up in a sepulchre near the
place of their confinement. Theodore died in exile; but Theophanes survived, and,
on the restoration of images under the empress Theodora, widow of Theophilus,
and guardian of her son, Michael III., became archbishop of Nicaea, in Bithynia.
Of the death of Theophanes we have no account. The continuator of Theophanes calls
Theophanes Graptus bishop of Smyrna; and he and Cedrens make Theodore to have
survived until the administration of the empress Theodora: but these statements
are at variance with better authorities.
Theodore wrote, 1. A Letter to Joannes, Bishop of Cyzicus, giving
an account of his own and his brother's sufferings. This letter is incorporated
in the life of Theodore referred to below. 2. bios Nikephorou tou hagiotatou patriairchou
Konstantinoupoleos, The Life of Nicephorus, Patriarch of Constantinople. The whole
of this appears to be extant in MS.; and an extract from it, giving an account
of the patriarch's disputation with Leo the Armenian, is printed by Combefis,
in his Originum Rerumque CPolitanarum Manipulus. 3. (Uper tes amometon ton Christianon
pisteos, De inculpata Christianorum fide, of which also Combefis gives an extract.
4. Oratio in Dormientibus, of which some extracts, preserved in the Synopsis Dogmatum
of Gregorius Hieromonachus, are quoted by Allatius in his De Purgatorio.
Theophanes Graptus is chiefly known as a Melodus, or hymn writer.
His known works are, 1. A Kanon, Canon, or Hymn, in commemoration of his brother
Theodore, embodied in the Menaea of the Greek church in the service for the 27th
Dec., the day on which the Grapti are honoured. It is given by Combefis as above.
2. Canon Epinicius sive Victorialis, employed in the matin service of the Greek
church for the first Sunday in Lent; it is given, with a Latin version, by Baronius,
Annales ad Ann. 842, No. xxviii. These hymns, though not in verse, are acrostich,
the first letters of the successive paragraphs forming a sentence, which serves
as a motto to the piece. 3. Canon Paracleticus ad B. Deipatram, mentioned by Fabricius.
(Vita Theodori Grapti, by a contemporary writer, printed in the Orig. Rerumque
CPolit. Manip. of Combefis; Theophanes Continuatus, iii. De Theophilo Michaelis
Fil. 14, iv.; De Michaele Theophili Fil. 11; Symeon Mag. De Theophil. c. 22, 23,
De Michaele et Theodora, c. 5; Georg. Monach. De Theophilo, c. 25; Cedrenus, vol.
i., vol. ii., ed. Bonn.; Fabric. Bibl. Gr. vol. viii., vol. x., vol. xi.)
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Hesychius. Hierosolymitanus, or of Jerusalem, an early Christian writer of considerable
repute in his day, many of whose writings are extant. The date of his life and
his official rank in the church have been much disputed. Cyril of Scythopolis,
in his life of St. Euthymius (Bios tou hagiou patros hemon Euthumiou, Cotel. Eccles.
Graec. Monum. vol. iv.), speaks of Hesychius, "presbyter and teacher of the
church," as being with Juvenal patriarch of Jerusalem, when he dedicated
the church of the " Laura," or monastery of Euthymius, A. D. 428 or
429. Theophanes records the probole, advancement (i.e. ordination ?) of Hesychius,
"the presbyter of Jerusalem," A. M. 5906, Alex. era (= A. D. 414); and
notices him again as eminent for learning (enthei tais didaskaliais) the year
following, A. D. 415. He gives him no higher title when recording his death, A.
M. 5926, Alex. era,= A. D. 434. Photius, who has described some of his works,
also calls him" Hesychius, presbyter of Jerusalem," but without mentioning the
time when he lived. Yet, notwithstanding these tolerably clear intimations, Miraeus
(Auctarium de Scriptor. Eccles. No. clxxv.), Possevinus (Apparatus Sacer, vol.
i., ed. Col. 1608 ), Cave, and Thorschmidt (Comment. de Hesychio Milesio), consider
Hesychius the writer to be identical with the Isysius or Isacius (Isakios), bishop
or patriarch of Jerusalem, to whom pope Gregory the Great wrote an epistle (Epistol.
xi. 40.; Opera, vol. ii. col. 1133, ed. Benedict.), and whose death occurred,
according to the Alexandrian or Paschal chronicle, in A. D. 609. (Chron. Pasch.,
ed. Paris, vol. i., ed. Bonn.) But the absence of any higher designation than
presbyter in Photius and Theophanes forbid the supposition that their Hesychius
ever attained episcopal rank; and the want of any distinguishing epithet leads
us to conclude that there was no other Hesychius of Jerusalem who had acquired
distinction as a writer. The account of Hesychius in the Greek Menology is probably
correct in its general outline. According to it, he was born and educated at Jerusalem,
where, by meditating on the Scriptures, he acquired a deep acquaintance with divine
things. He afterwards left Jerusalem, and followed a monastic life "in the
deserts" (it is not stated in what desert, but it was probably in Palestine),
gathering from the holy fathers there, with beelike industry, the flowers of virtue.
He was ordained presbyter, against his will, by the patriarch of Jerusalem, and
spent the rest of his life in that city, or in other places where the Lord Jesus
Christ had suffered. Trithemius, who calls him Esytius (De Scriptor. Eccles. No.
lxxxii), and Sixtus of Sena (Bibl. Sancta, lib. iv., ed. Col. 1586), say, but
we know not on what authority, that he was a disciple of Gregory Nazianzen, which
is hardly probable.
His principal writings are, 1. In Leviticum Libri septem. A Latin
version of this was published fol. Basel, 1527, and 8vo. Paris, 1581, and is reprinted
in the Bibliotheca Patrum (vol. xii., ed. Lyon. 1677). The authorship and original
language of this work have been much disputed. In some passages the writer evidently
speaks as one to whom the Latin tongue was vernacular; and in some of the MSS.
he is called Isychius, presbyter of Salona, not to be confounded with the Hesychius
the correspondent of Augustin (Augustin, Ep. 197, 198, 199; Opera, vol. ii. col.
737, &c., ed. Benedict. 1679, and vol. ii., ed. Paris, 1836), whom Augustin addresses
as his "coepiscopus;" but Tillemont thinks that the original was in
Greek, and that there are internal indications that the writer lived at Jerusalem;
and Cave suggests that the passages in which the writer speaks as a Latin are
the interpolations of the translator, whom he supposes to have been Hesychius
of Salona. The work is cited as the work of Hesychius of Jerusalem by Latin writers
of the ninth century. The Latin version is ancient, though subsequent to the time
when the Latin version of the Scriptures by Jerome came into general use in the
church. Considerable pains are taken in the work to confute the opinions of Nestorius,
and, as is thought by many, of Eutyches. Now, as the heresy of the latter was
not denounced until A. D. 448, fourteen years after the death of Hesychius of
Jerusalem, according to Theophanes, this circumstance would appear fatal to his
claims to the authorship. But Tillemont thinks that the opinions controverted
are not those of Eutyches, but the nearly similar errors of the Apollinarists.
2. Sticheron (or Kephalaia) toW ib' propheton kai Esaion, Sticheron (or (Cupita)
in duodecim Prophetas Minores et Esaiam. This was published by David Hoeschel
with the Eisagoge, Isagoge, of Adrian, 4to. Augsburg, 1602. It is contained also
in the Critci Sacri (vol. viii., ed. London, 1660). 3. Antirretika or Euktika.
This work is considered to be the one mentioned by Photius (Cod. 198)) as the
last piece in a collection of ascetic writings described by him. It was printed
with the Opuscscula of Marcus Eremita, 8vo. Paris, 1563, and reprinted by Ducaeus
(Du Duc) in the Biblioth. Patrum Gr. Lat. (commonly cited by the title of Auctarium
Ducaeanum) vol. i., Paris, 1624. A Latin version of it is given in the Bibliotheca
Patrum (vol. xii.), with the title Ad Theodulum Sermo Cowpendiosus animae perutilis,
de Temperantia et Virtute, quae dicuntur antirretika kai euktika, hoc est, de
ratione reluctandi ac precandi. 4. Homiliae de Sancta Maria Deipara ; these two
discourses on the Virgin Mary were published by Ducaeus in the Bibliotheca Patrum
Gr. Lat. vol. ii. p. 417, and a Latin version by Joannes Picus of Paris in the
Bibl. Patrum (vol. xii.) 5. To eis ton hagion Andrean enkomion, Oratio demonstratixa
in S. Andream Apostolum. Several extracts from this piece are given by Photius
(Cod. 269), from whom we take the title, in which Bekker, on the authority of
a MS. at Paris, and on internal evidence, has properly restored tile word Andrean
in place of the common reading Thoman. A Latin version of the whole is in the
Bibllioth. Patr. vol. xii. 6. De Resurrectione Domini Nostri Christi, ascribed
in some MSS. to Gregory Nuyssen, and printed in some editions of his works. 7.
De Hora Tertia et Sexta, quibus Dominus fuisse crucifixus dicitur, or Qua Hora
crucifixus est Dominus? These two pieces are contained in the Novum Aucatrium
of Combefis, vol. i. fol. Paris, 1648, and a Latin version in the Bibl. Patrum,
vol. xii. 8. Eis Iakobon ton Adelphon tou Kuriou kai Dabid ton Theopatora, Sermo
in S. Jacobum Fratrem Domini, et in Davidem ton Theopatora. Extracts from this
are given by Photius (Cod. 275). 9. Marturion tou hagiou kai endoxou Marturos
tou Christou Longinou tou Hekatontarchou, Acta S. Longini Centurionis. This piece
is of very doubtful genuineness: it is given in the Acta Sanctorum of Bollandus,
Martii, vol. ii. (a. d. xv), a Latin version in the body of the work at p. 368,
and the Greek original, in the Appendix, p. 736. 10. In Christi Nativitatem. An
extract from this is given by Ducange in his illustrations of the Paschal Chronicle,
subjoined to that work in the Paris and Bonn editions (vol. ii.) of the Byzantine
writers; and by Hody, in the Proleg. c. xxiv. prefixed to the Chronicon of Jo.
Malalas, Oxon. 1691; and a part of this extract is cited by Cave, Hist. Litt.
vol. i., ed. Oxford, 1740-1743. 11. Euangelikge Sumphonia, Consonantia Exangelica.
Some fragments of this are published in the Noxum Auctarium of Combefis, vol.
i., Paris, 1648. 12. Sunagoge aporion kai epiluseon eklegeisa en epitomei ek tes
Euangelikes Sumphonias, Collectio Difficultatum et Solutionum, excerpta per compendium
ex Exangelica Consonantia. An abridgment of No. 11, published in the Ecclses.
Graec. Monum. of Cotelerius (vol. iii.). 13. In Canticum Habacuc et Jonae. Some
fragments of this are given by Cardinal Antonio Caraffa in his Catena Veterum
Patrum in Cantica Veteris et Noui Testamenti.
These are all the works of Hesychius, of which the whole or any considerable
fragments have been published. He wrote also, 14. Commentarius in Psalmos a Ps.
77 ad 107, inclusive, et in Ps. 118, extant in MS, and sometimes ascribed to Chrysostom,
from whose published commentary on the Psalms it is altogether different. Anselmo
Banduri promised to publish this commentary of Hesychius, but did not. Several
other pieces are extant in MS., but some of the most important of this writer?s
works are lost, including, 15. Ecclesiastica Historia. A Latin version of a passage
in this is cited in the Collatio of the fifth oecumenical or second Constantinopolitan
council (Labbe asid Cossart. Concil. vol. v. col. 470). The work is also cited
in the Chron. Paschale (ed. Paris, vol. i., ed. Bonn). 16. Comnmentarius in Epistolam
ad Hebraeos et in Ezekielem. 17. Hypotheses in Libros Sacros. Cotelerius speaks
of this work (Eccles. Graec. Monumenta, vol. iii.) as having been mentioned by
Usher, but does not give a reference to the place in Usher's works. (Phot. Bibl.
ll. cc., ed. Bekker; Theophanes, Chronog. vol. i., ed. Paris, vol. i., ed. Bonn;
with the notes of Goarus in loc. in both editions; Acta Sanct. ll. c. and Martii,
vol. iii.; Menolog. Graec. jussu Imp. Basil. edit. (ad Mart. xxviii.) pt. iii.;
Cotelerius, Eccles. Gr. Monum. ll. cc.; Cave, Hist. Litt. l. c., and vol. i.,
ed. Oxford, 1740-43; Tillemont, Memoires, &c., vol. xiv.; Fabric. Bibl. Gr. vol.
vii.)
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d. third century, feastday: January 30
St. Cyrillus (Kurillos), bishop of Jerusalem, was probably born at Jerusalem, A. D. 315. He
was ordained deacon by Macarius in the church of his native place, about 334 or
335; and, by Maximus, who succeeded Macarius, he was elected presbyter, 345. When
Maximus died, he was chosen to fill the episcopal chair, 351, in the reign of
Constantius. It was about the commencement of his episcopate, on the 7th of May,
351, about 9 o'clock, a. m., that a great luminous cross, exceeding in brightness
the splendour of the sun, appeared for several hours over mount Golgotha, and
extended as far as the mount of Olives. His letter to Constantius, which is preserved,
gives a full account of this phenomenon. Soon after, he became involved in disputes
with Acacius, the Arian bishop of Caesareia, which embittered the greater part
of his subsequent life. The controversy between them arose about the rights of
their respective sees; but mutual recriminations concerning the faith soon followed.
Acacius accused Cyril of affirming, that the Son was like the Father in regard
to essence, or that he was consubstantial with Him. During two successive years
Cyril was summoned by his opponent to appear before a proper tribunal, but did
not obey the call. Exasperated no doubt by this steadfast disregard of his authority,
the Caesarean bishop hastily got together a council, which deposed Cyril in 358.
The charge against him was, that he had exposed to sale the treasures of the church,
and in a time of famine applied the proceeds to the use of the poor. Among these
treasures was specified a sacred garment woven with golden threads and presented
by Constantine the Great, which afterwards came into the possession of an actress.
The excommunicated prelate, however, appealed to a larger council; and Constantius
himself assented to the justice of the appeal. After his deposition, he went to
Antioch, in which city he found the church without a pastor, and thence to Tarsus.
There he lived on terms of intimacy with Sylvanus the bishop, and frequently preached
in his church to the people, who were delighted with his discourses. The larger
council to which he appealed was held at Seleuceia, consisting of more than 160
bishops. Before it Acacius was summoned by Cyril to appear, but he refused. The
latter was restored by the council. But his persevering adversary inflamed the
mind of the emperor against him, and in conformity with the wish of Acacius a
synod was summoned at Constantinople; Cyril was again deposed and sent into banishment
in 360. At this council former charges were raked up against him, and new ones
added by Acacius. On the death of Constantius, Cyril was recalled from exile,
and restored a second time to his episcopate in 362. In the year 363, when attempts
were made by Julian to rebuild the temple at Jerusalem, he is said to have predicted,
from a comparison of the prophecies in Daniel and the New Testament, that the
enterprise would be defeated. Under Jovian and in the beginning of Valens's reign,
he lived in the quiet possession of his office. On the death of Acacius, he appointed
Philumenus over the church at Caesareia; but the Eutychians deposed the newly
chosen bishop, and substituted one Cyril in his place. The bishop of Jerusalem,
however, deposed him who had been elevated by the Eutychian party, and set over
the Caesarean church Gelasius, his sister's son. Soon after, by order of Valens,
Cyril was banished a third time from Jerusalem, in 367. On the emperor's death,
he returned to his native place, and reassumed the functions of his office the
third time, 378. Under Theodosius he continued in the undisturbed possession of
the episcopal chair till his death. He seems, however, to have incurred the displeasure
of his own church, rent and disfigured as it was with schisms, heresies, and moral
corruption. Perplexed and uneasy, he asked assistance from the council of Antioch.
(379.) Accordingly, Gregory of Nyssa was deputed by the council to go to Jerusalem
and to pacify the church in that place. But the peace-maker departed without accomplishing
the object of his mission. Cyril was present at the second general council held
at Constantinople in 381, in which he was honoured with a high eulogium. It is
supposed that he attended the council of Constantinople in 383. His death took
place in 386.
Hi s works consist of eighteen lectures to catechumens (Katecheseis
photizomenon), and five to the newly-baptized (mustagopsikai katecheseis pros
tous neophotistous). These were delivered about the year 347, in his youth, as
Jerome says, and when he was still presbyter. The first eighteen are chiefly doctrinal,
consisting of an exposition of the articles in the creed of the church; while
the last five respect the rights of baptism, chrism, and the Lord's supper. These
treatises have very great value in the eyes of the theologian, inasmuch as they
present a more complete system of theology and a more minute description of the
rites of the church at that early period than are to be found in any other writer
of the same age. In their style and language there is nothing florid or oratorical;
the composition is plain, didactic, and inelegant. The authenticity of these catecheses
has been questioned by some, especially by Oudinus (de Script. Eccl. Ant. vol.
i. p. 459, et seq.), yet no good ground has been adduced for entertaining such
doubts. It has been thought, with reason, that Cyril was once a Semi-Arian, and
[p. 920] that after the Nicene creed had been generally adopted, he approved of
and embraced its dogmas. Epiphanius speaks in express terms of his Semi-Arianism,
and even Touttee acknowledges the fact. His coldness towards the Nicenians and
his intinmacy with the Eusebians, give colour to this opinion. But he was by no
means disposed to carry out doctrines beyond the written word, or to wander into
the regions of speculation. His published writings attest his orthodoxy and firm
belief in the Nicene creed.
Among his works are also preserved a homily on the case of the paralytic
man (John v. 1-16), and a letter to the emperor Constantius, giving an account
of the luminous cross which appeared at Jerusalem, 351.
His writings were published in Latin at Paris, 1589, and his Catecheses
in Greek at the same place, 1564; in Greek and Latin at Cologne, 1564. Prevotius
edited them all in Greek and Latin at Paris in 1608; and afterwards Dion Petavius
at Paris, 1622. They were reprinted from Prevotius's edition, at Paris in 1631,
along with the works of Synesius of Cyrene. A much better edition than any of
the preceding was that of Thomas Milles, in Greek and Latin, Oxford, 1703. The
best is that of the Benedictine monk, A. A. Touttee, Paris, 1720. The preface
contains a very elaborate dissertation on the life and writings of Cyril.
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d.c. 180, feastday: April 7
Feastday: January 7and June 24
d.c. 350, feastday: May 5
d.c. 98, feastday: January 23
d. 1st century, feastday: April 9
Feastday: December 27
d. 1st century, feastday: July 12
d. first century, feastday: November 15
d.c. 120, feastday: January 30 (Catholic). Bishop of Jerusalem. He was of Jewish heritage, and he governed that see in a troubled era of oppression by the Roman government and political upheaval in Palestine owing to the severe Jewish uprising against Roman occupation.
Macarius I. became bishop in A. D. 313 or 314, on the death of Hermon, and died in or before A. D. 333. He was computed to be the thirty-ninth bishop of the see. His episcopate, therefore, coincides with one of the most eventful periods in ecclesiastical history. There is extant in Eusebius (De Vita Constantin. iii. 30-32) and in Theodoret (H. E. i. 17), a letter from Constantine the Great to Macarius, concerning the building of the church of the Holy Sepulchre at Jerusalem. Socrates (H.E. i. 17), Sozomen (H. E. ii. 1), and Theodoret (H. E. i. 18), also ascribe to him the discovery, by testing its miraculous efficacy, of the true cross, which had been dug up, with the two on which the thieves had suffered, near the Holy Sepulchre. Macarius was present at the council of Nice (Sozomen, H. E. i. 17; comp. Concilia, vol. i. col. 313, 314, ed. Hardouin); and, according to the very doubtful authority of Gelasius of Cyzicus (apud Concilia, col. 417), took part in the disputations against the Arian philosophers. He separated himself from the communion of Eusebius, the historian, bishop of Caesareia, who was his ecclesiastical superior, on account of his supposed Arianism. (Sozomen, H. E. ii. 20; Fabric. Bibl. Gr. vol. viii. p. 369; Bolland. Acta Sanctor. Martii, vol. ii. p. 34, and Maii, vol. iii. Tractatus Praelim. pp. xvi. xvii.; Tillemont, Memoires, vol. vi.)
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Macarius II. was first appointed to the see A. D. 544, by the influence of the monks of Neolaura, "the new monastery," on the death of Petrus or Peter; but his election was disallowed by the emperor Justinian I., because it was reported that he avowed the obnoxious opinions of Origen, and Eustochius was appointed in his room, who bitterly persecuted the Origenists, who were numerous in the monasteries of Palestine. Eustochius was, however, afterwards deposed, but in what year, or from what cause, is not clear and Macarius was restored, after purging himself from suspicion of heresy, by pronouncing an anathema on the opinions of Origen. Victor of Tunes places his restoration in the thirty-seventh year of Justinian (A. D. 563 or 564), and Theophanes in the reign of Justin II., who succeeded Justinian in A. D. 567. He died about A. D. 574, and was succeeded by Joannes. A homily, De Inventione Capitis Praecursoris, by Macarius, bishop of Jerusalem, is extant in MS.; but it is not known by which it was written, though probably by Macarius II. (Evagr. H. E. iv. 37, 39, v. 16; Cyril Scyth. Sabae Vita, c. 90, apud Coteler. Eccles. Graec. Monum. vol. iii. p. 373; Le Quien, Oriens Christ. vol. iii. col. 235, &c.; Bolland. Acta Sanctor. Maii, vol. iii. Tractat. Praelim. pp. xxviii. xxix.; Fabric. Bibl. Graec. vol. viii. p. 369.)
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Elias I., was patriarch from A. D. 494 or 495 till his deposition by a council held at Sidon, whose decree was enforced, A. D. 513, by the emperor Anastasius I. He died in exile A. D. 518.
Elias II., was patriarch from A. D. 760, or earlier, to 797, with the exception of an interval, when he was expelled by an intrusive patriarch Theodorus. He was represented at the second general council of Nicaea, A. D. 787, by Joannes, a presbyter, and Thomas, principal of the convent of St. Arsenius near Babylon in Egypt: these ecclesiastics were also representatives of the patriarchs of Alexandria and Antioch.
Elias III., was patriarch at least as early as 881, when he sent a letter to Charles le Gros and the prelates, princes, and nobles of Gaul. A Latin version of the letter of Elias to Charlemagne (for it is scarcely probable that the original was in that language) was published in the Spicilegium of D'Achery. Elias died about A. D. 907.
Antiochus (Antiochos), a Monk of the monastery of St. Saba, near Jerusalem, flourished at the time of the taking of Jerusalem by the Persians (A. D. 614). He wrote, besides other works of little importance, one entitled pandektes tes hagias graphes, an epitome of the Christian faith, as contained in scripture, in 130 chapters. This work was first published in Latin by Tilman, Paris, 1543, reprinted in the Bibliotheca Patrum, Paris, 1579; Colon. 1618; Lugd. 1677. The original Greek was first published by Fronto Ducaeus, in the Auctarii Bibl. Pair. Paris, 1624, reprinted in Morell's Bibl. Pair. Paris, 1644.
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Oct 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Cosmas (Kosmas), of Jerusalem, a monk, the friend and companion of John of Damascus, and afterwards bishop of Maiuma in Palestine (about A. D. 743), was the most celebrated composer of hymns in the Greek church, and obtained the surname of meloidos. Among his compositions was a version (ekphrasis) of the Psalms of David in Iambic metre. Many of his hymns exist in MS., but no complete edition of them has been published. Fabricius mentions, as a rare book, an Aldine edition of some of them. Thirteen of them are printed in Gallandi's Biblioth. Patrum. Several of the hymns of Cosmas are acrostics. (Suid. s. v. Ioannes ho Damaskenos)
Lucianus of Caphargamala (a village in the neighbourhood of Jerusalem), more commonly called HJEROSOLYMITANUS, or of JERUSALEM, an ecclesiastic of the fifth century. There is extant in a Latin version an epistle of his addressed to the whole church or body of Christians in all the world, giving an account of the appearance to him, as he slept one night in the baptistery of the church, as was his custom, of Gamaliel (the teacher of the apostle Paul), who revealed to him the burial-place of his own relics and those of his son Abibus or Abibas, his nephew Nicodemus (the same that came to Jesus Christ by night), and of the protomartyr Stephen. The Latin version was made by Avitus of Bracara, now Braga, in Portugal, a contemporary of Lucian, who dictated it to Avitus in Greek (it is doubtful if he wrote it in that language); and is usually accompanied by a prefatory letter of Avitus to Palchonius or Balconius, bishop of Bracara. A brief abstract of an account of the vision of Lucian by Chrysippus, an ecclesiastic of Jerusalem, is given by Photius (Bibl. Cod. 171) from the work of Eustratius on the state of the soul after death. Of the Latin version of Lucian's Epistola there are two copies, differing in several respects from each other. That published by Ulimmerius, and commonly designated from him, is given by Surius (De Probatis Sanctor. Vitis, ad diem II. August.); and in the Appendix to the editions of Augustin by the Theologians of Louvain (vol. x. p. 630, &c.) and the Benedictines (vol. vii.) According to this copy, the vision of Lucian took place 3d Dec. 415. The other copy, which omits the date of the vision, is also given by the Benedictines, in parallel columns, to facilitate comparison. (Gennadius, De Viris Illustr. 46, 47; Photius, l. c.; Fabric. Bibl. Graec. vol. x. p. 327; Cave, Hist. Litt. ad ann. 415.)
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Oct 2006 from The Perseus Project URL below, which contains interesting hyperlinks
Ebion, the real or supposed founder of the sect of Christians called Ebionites, by which name, at least after the time of Irenaeus, were designated all those who, though professing Christ's religion, thought it necessary to continue the observance of the Mosaic law. The Ebionite doctrine therefore was a mere engrafting of Judaism upon Christianity. Generally speaking, the followers of this sect considered our Lord as a man chosen by God to the office of Messiah, and furnished with the divine power necessary for its fulfilment at the time of his baptism, which rite was performed by John, as the representative of Elijah. They insisted on the necessity of circumcision, regarded the earthly Jerusalem as still God's chosen city, and denounced St. Paul as a latitudinarian and a heretic. It is, however, very difficult to distinguish accurately the various shades of these opinions, or to state at what time any particular form of them was prevalent. Irenaeus certainly confounded varieties of opinion almost sufficient to constitute their holders two distinct sects, whereas Origen (c. Cels. v. 61) divides the Ebionites into two classes, those who denied our Lord's miraculous conception, and those who allowed it; the latter admission of course implying, that the peculiar operation of the Holy Spirit on the man Jesus developed itself from the very commencement of his life, instead of first beginning to act at the particular time of his consecration to the Messianic mission. The first traces of Ebionism are doubtless to be found in the New Testament, where we recognize this doctrine as that of the Judaizing teachers in Galatia (Gal. iii. 1, &c.), the deniers of St. Paul's apostleship at Corinth (2 Cor. xi. 5, &c.), the heretics opposed in the Epistle to the Colossians, and perhaps of those mentioned by St. John (1 Joh. ii. 18). The "Clementines", a collection of homilies embodying these views, is probably a work of the 2nd century; and we find that the sect was flourishing in the time of Jerome (A. D. cir. 400), though with its opinions much modified and Christianized, inasmuch as it did not desire to force the ceremonial law upon the Gentiles, and fully admitted the authority of St. Paul. It is needless to trace its progress farther, for in fact Ebionism is only the type of a system which, in different forms, and adapted to various circumstances, has reappeared from time to time in almost all ages of the Church. With regard to Ebion himself, his existence is very doubtful. The first person who asserts it is Tertullian, who is followed by Augustine, Jerome, Epiphanius, and Theodoret. The latter, however (Haer. Fab. ii. 218), after saying, tautes tes phalangos erxen Ebion, adds, ton ptochon de outos hoi Hebraioi prosagoreuonsin, which may be compared with the derivation given for the name of the sect by Origen (contr. Cels. ii. 1), who considers it formed from the Hebrew word Ebion, poor, and knows of no such person as the supposed founder Ebion. Modern writers, especially Matter and Neander deny Ebion's existence; though Lightfoot says, that he is mentioned in the Jerusalem Talmud as one of the founders of sects. The authorities on both sides of the question are given by Burton. If we reject the existence of Ebion, we must adopt Origen's derivation, though not with the explanation which he suggests, that it refers to the poverty of tile Ebionite creed; for such a name could not have been chosen by themselves, since it would have been in that sense a reproach; nor given by the Christians of Gentile origin, who would not have chosen a title of Hebrew derivation. It is better to suppose that the name Ebionites was originally applied to an ascetic sect, and gradually extended to all the Judaizing Christians. For some of the ascetic Ebionites thought it wrong to possess anything beyond that which was absolutely necessary for their daily subsistence, holding that the present world, not in its abuse, but in its very nature, is the exclusive domain of Satan. This is Neander's explanation.
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Dec 2005 from The Perseus Project URL below, which contains interesting hyperlinks
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