Listed 17 sub titles with search on: Religious figures biography for wider area of: "AYDIN Province TURKEY" .
EFESSOS (Ancient city) TURKEY
M. Eugenicus, a brother of Joannes Eugenicus, who was a celebrated ecclesiastical
writer, none of whose works, however, has yet appeared in print. (Fabric. Bibl.
Graec. vol. xi.) M. Eugenicus was by birth a Greek, and in early life he was engaged
as a schoolmaster and teacher of rhetoric. But his great learning and his eloquence
raised him to the highest dignities in the church, and about A. D. 1436 he succeeded
Josephus as archbishop of Ephesus. Two years later, he accompanied the emperor
Joannes Palaeologus to the council of Florence, in which he took a very prominent
part; for he represented not only his own diocese, but acted as proxy for the
patriarchs of Antioch and Jerusalem. He opposed the Latin church with as much
bitterness as He defended the rights of the Greek church with zeal. In the beginning
of the discussions at the council, this disposition drew upon him the displeasure
of the emperor, who was anxious to reunite the two churches, and also of the pope
Eugenius. This gave rise to most vehement disputes, in which the Greeks chose
Eugenicuis as their spokesman and champion. As he was little acquainted with the
dialectic subtleties and the scholastic philosophy, in which the prelates of the
West far surpassed him, he was at first defeated by the cardinal Julian; but afterwards,
when Bessarion became his ally, the eloquence of Eugenicus threw all the council
into amazement. The vehemence and bitterness of his invectives against the Latins,
however, was so great, that a report was soon spread and believed, that he was
out of his mind; and even Bessarion called him an evil spirit (cacodaemon). At
the close of the council, when the other bishops were ready to acknowledge the
claims of the pope, and were ordered by the emperor to sign the decrees of the
council, Eugenicus alone steadfastly refused to yield, and neither threats nor
promises could induce him to alter his determination. The union of the two churches,
however, was decreed. On his return to Constantinople, he was received by the
people with the greatest enthusiasm, and the most extravagant veneration was paid
him. During the remainder of his life he continued to oppose tile Latin church
wherever he could; and it was mainly owing to his influence that, after his death,
the union was broken off. For, on his death-bed in 1447, he solemnly requested
Georgius Scholarius, to continue the struggle against the Latins, which he himself
had carried on, and Georgius promised, and faithfully kept his word. The funeral
oration on Eugenicus was delivered by the same friend, Georgius.
M. Eugenicus was the author of many works, most of which were directed
against the Latin church, whence they were attacked by those Greeks who were in
favour of that church, such as Joseph of Methone, Bessarion, and others. The following
are printed either entire or in part. 1. A Letter to the emperor Palaeologus.
in which lie cautions the Greeks against the council of Florence, and exposes
the intrigues of the Latins. It is printed, with a Latin version and an answer
by Joseph of Methone, in Labbeus, Concil. vol. xiii. 2. A Circular, addressed
to all Christendom, on the same subject, is printed in Labbeus, l. c, with an
answer by Gregorius Protosyneellus. 3. A Treatise on Liturgical Subjects, in which
he maintains the spiritual power of the priesthood. It, is printed in the Liturgiae,
ed. Paris, 1560. 4. A Profession of Faith, of which a fragment, with a Latin translation,
is printed in Allatins, de Consensu iii. 3.4. 5. A Letter to the emperor Palaeologus,
of which a fragment is given in Allatius, de Synolo Octaxa, 14. His other works
are still extant in MS., but have never been published. A list of them is given
by Fabricius. (Bibl. Graec. vol. xi.; comp. Cave, Hist Lit. vol. i. Appendix)
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
Bishop of Ephesus (444-448). As a priest of Ephesus the charities of Bassianus so won the affection of the people that his bishop, Mennon, aroused to jealousy, sought his removal by promoting him to the Bishopric of Evaza. Bassianus repudiated the consecration to which he was violently forced to submit, an attitude approved by Mennon's successor, Basil. On the latter's death (444) Bassianus succeeded him and though popular enthusiasm disregarded canonical procedure his election was confirmed by Theodosius II and reluctantly by Proclus, Patriarch of Constantinople. Bassianus reigned undisturbed for four years. At the Easter celebration in 448 he was seized by a mob and imprisoned. The emperor was importuned to remove him, and the case was referred to Pope Leo I and the Bishops of Constantinople, Alexandria, and Antioch, who declared the election invalid. Stephen, whom Bassianus called the ringleader of his opponents, was elected in his stead. The Council of Chalcedon on 29 October, 451, considered the plea of Bassianus for reinstatement and was disposed to favour him, but owing to the complex irregularities of the case it was deemed advisable to declare the see vacant. Bassianus and Stephen were retired on a pension with episcopal dignity. During the process Stephen cited Pope Leo's letter deposing Bassianus, a document unfortunately lost.
John B. Peterson, ed.
Transcribed by: Susan Birkenseer
This text is cited July 2004 from The Catholic Encyclopedia, New Advent online edition URL below.
TRALLIS (Ancient city) TURKEY
Asclepiades, a bishop of Tralles, who lived about A. D. 484. A letter of his and ten anathematismi against Fullo are printed with a Latin translation in Labbeus, Concil. iv. Another letter of his is still extant in the Vienna and Vatican libraries in MS. This Asclepiades must be distinguished from an earlier Christian writer of the same name, who is mentioned by Lactantius. (vii. 4)
EFESSOS (Ancient city) TURKEY
29/4
A disciple of St. Paul and his constant companion. He was a native of the Roman province of Asia (Acts, xx, 4), born, probably, at Ephesus. About his conversion nothing is known. He appears as a companion of St. Paul in his third missionary journey from Corinth through Macedonia and Asia Minor to Jerusalem. He shared the Apostle's first Roman captivity and was sent to Asia as the bearer of letters to the Colossians and Ephesians (Eph., vi, 21; Col, iv, 7, 8). According to Tit., iii, 12, Paul intended to send Tychicus or Artemas to Crete to supply the place of Titus. It seems, however, that Artemas was sent, for during the second captivity of St. Paul at Rome Tychicus was sent thence to Ephesus (II Tim., iv, 12). Of the subsequent career of Tychicus nothing certain is known. Several cities claim him as their bishop. The Menology of Basil Porphyrogenitus, which commemorates him on 9 April, makes him Bishop of Colophon and successor to Sosthenes. He is also said to have been appointed Bishop of Chalcedon by St. Andrew the Apostle (Lipsius, "Apokryphe Apostelgesch.", Brunswick, 1883, 579). He is also called bishop of Neapolis in Cyprus (Le Quien, "Oriens christ.", Paris, 1740, I, 125; II, 1061). Some martyrologies make him a deacon, while the Roman Martyrology places his commemoration at Paphos in Cyprus. His feast is kept on 29 April.
Francis Mershman, ed.
Transcribed by: Michael C. Tinkler
This text is cited July 2004 from The Catholic Encyclopedia, New Advent online edition URL below.
d. 1st century, feastday: December 29 (Catholic). Missionary companion of St. Paul. Born in Ephesus and a Gentile, he accompanied St. Paul on his third journey. He also went to Jerusalem where his presence in the temple started a riot. He is confused with St. Trophimus of Aries.
The story is one of the many examples of the legend about a man who falls asleep
and years after wakes up to find the world changed. It is told in Greek by Symeon
Metaphrastes in his "Lives of the Saints" for the month of July. Gregory of Tours
did it into Latin. There is a Syriac version by James of Sarug (d. 521), and from
the Syriac the story was done into other Eastern languages. There is also an Anglo-Norman
poem, "Li set dormanz", written by a certain Chardry, and it occurs again in Jacobus
de Voragines's "Golden Legend" (Legenda aurea) and in an Old-Norse fragment. Of
all these versions and re-editions it seems that the Greek form of the story,
which is the basis of Symeon Metaphrastes, is the source. The story is this: Decius
(249-251) once came to Ephesus to enforce his laws against Christians -- a gruesome
description of the horrors he made them suffer follows -- here he found seven
noble young men, named Maximillian, Jamblichos, Martin, John, Dionysios, Exakostodianos,
and Antoninos (so Metaphrastes; the names vary considerably; Gregory of Tours
has Achillides, Diomedes, Diogenus, Probatus, Stephanus, Sambatus, and Quiriacus),
who were Christians. The emperor tried them and then gave them a short time for
consideration, till he came back again to Ephesus. They gave their property to
the poor, took a few coins only with them and went into a cave on Mount Anchilos
to pray and prepare for death. Decius came back after a journey and inquired after
these seven men. They heard of his return and then, as they said their last prayer
in the cave before giving themselves up, fell asleep. The emperor told his soldiers
to find them, and when found asleep in the cave he ordered it to be closed up
with huge stones and sealed; thus they were buried alive. But a Christian came
and wrote on the outside the names of the martyrs and their story. Years passed,
the empire became Christian, and Theodosius [either the Great (379-395) or the
Younger (408-450), Koch, op.cit. infra, p.12], reigned. In his time some heretics
denied the resurrection of the body. While this controversy went on, a rich landowner
named Adolios had the Sleepers' cave opened, to use it as a cattle-stall. Then
they awake, thinking they have slept only one night, and send one of their number
(Diomedes) to the city to buy food, that they may eat before they give themselves
up. Diomedes comes into Ephesus and the usual story of cross-purposes follows.
He is amazed to see crosses over churches, and the people cannot understand whence
he got his money coined by Decius. Of course at last it comes out that the last
thing he knew was Decius's reign; eventually the bishop and the prefect go up
to the cave with him, where they find the six others and the inscription. Theodosius
is sent for, and the saints tell him their story. Every one rejoices at this proof
of the resurrection of the body. The sleepers, having improved the occasion by
a long discourse, then die praising God. The emperor wants to build golden tombs
for them, but they appear to him in a dream and ask to be buried in the earth
in their cave. The cave is adorned with precious stones, a great church built
over it, and every year the feast of the Seven Sleepers is kept.
Koch (op.cit.) has examined the growth of this story and the spread
of the legend of miraculously long sleep. Aristotle (Phys., IV, xi) refers to
a similar tale about sleepers at Sardes; there are many more examples from various
countries (Koch, pp. 24-40, quotes German, British, Slav, Indian, Jewish, Chinese,
and Arabian versions). Frederick Barbarossa and Rip Van Winkle are well-known
later examples. The Ephesus story is told in the Koran (Sura xviii), and it has
had a long history and further developments in Islam (Koch, 123-152), as well
as in medieval Christendom (ib., 153-183). Baronius was the first to doubt it
(Ann. Eccl. in the Acta SS., July, 386, 48); it was then discredited till modern
study of folk-lore gave it an honoured place again as the classical example of
a widely spread myth. The Seven Sleepers have feasts in the Byzantine Calendar
on 4 August and 22 October; in the Roman Martyrology they are commemorated as
Sts. Maximianus, Malchus, Martinianus, Dionysius, Joannes, Serapion, and Constantinus
on 27 July.
Adrian Fortescue, ed.
This text is cited July 2004 from The Catholic Encyclopedia, New Advent online edition URL below.
d. sixth century, Feastday: October 28
d.c. 762, feastday: January 12
d.c. 250, feastday: April 30
NYSSA (Ancient city) TURKEY
Gregorius (Gregorios). Nyssenus, bishop of Nyssa in Cappadocia, was the
younger brother of Basil, and was born at Caesarea in Cappadocia, about A.D. 331.
He was made bishop of Nyssa about 372, and, like his brother Basil and their friend
Gregory Nazienzen, was one of the pillars of orthodoxy. He died soon after A.D.
394. Like his brother, he was an eminent rhetorician, though his oratory often
offends by its extravagance. His works are printed in Migne's Patrologia, vols.
xliv.-xlvi.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Nov 2002 from The Perseus Project URL below, which contains interesting hyperlinks
Gregorius of Nyssa. Date of birth unknown; died after 385 or 386. He belongs to the group
known as the “Cappadocian Fathers”, a title which reveals at once
his birthplace in Asia Minor
and his intellectual characteristics.
Gregory was born of a deeply religious family, not very rich in worldly
goods, to which circumstances he probably owed the pious training of his youth.
A letter of Gregory to his younger brother, Peter, exhibits the feelings of lively
gratitude which both cherished for their elder brother Basil, whom Gregory calls
“our father and our master”. Probably, therefore, the difference in
years between them was such as to have enabled Basil to supervise the education
of his younger brothers.
Some think that Gregory spent a certain time in retreat before his
consecration as bishop, but we have no proof of the fact. Nor are we better informed
of the circumstances of his election to the See of Nyssa, a little town on the
banks of the Halys, along the road between Caesarea
and Ancyra. On arriving in
his see Gregory had to face great difficulties. His sudden elevation may have
turned against him some who had hoped for the office themselves. When Demosthenes,
Governor of Pontus, convened
an assembly of Eastern bishops, a certain Philocares accused Gregory of wasting
church property, and of irregularity in his election to the episcopate, whereupon
Demosthenes ordered the Bishop of Nyssa to be seized and brought before him. Gregory
at first allowed himself to be led away by his captors, then losing heart and
discouraged by the cold and brutal treatment he met with, he took an opportunity
of escape and reached a place of safety. A Synod of Nyssa (376) deposed him, and
he was reduced to wander from town to town, until the death of Valens in 378.
The new emperor, Gratian, published an edict of tolerance, and Gregory returned
to his see, where he was received with joy.
In 379 he assisted at the Council of Antioch
which had been summoned because of the Meletian schism. Soon after this, it is
supposed, he visited Palestine.
At Constantinople Gregory
gave evidence on two occasions of his talent as an orator; he delivered the discourse
at the enthronization of St. Gregory of Nazianzus,
also the oration over Meletius of Antioch.
A little later we meet him again at Constantinople,
on which occasion his counsel was sought for the repression of ecclesiastical
disorders in Arabia; he then disappears from history, and probably did not long
survive this journey.
From the above it will be seen that his life is little known to us.
Most of his writings treat of the Sacred Scriptures. Gregory is ever
in quest of allegorical interpretations and mystical meanings hidden away beneath
the literal sense of texts. The most important of his theological writings is
his large “Catechesis”, or “Oratio Catechetica”. Among
the works of Gregory are certain “Opuscula” on the Trinity. He wrote
also against Arius and Sabellius, and against the Macedonians, who denied the
divinity of the Holy Spirit; the latter work he never finished. In the “De
anima et resurrectione” we have a dialogue between Gregory and his deceased
sister, Macrina; it treats of death, resurrection, and our last end. He defends
human liberty against the fatalism of the astrologers in a work “On Fate”,
and in his treatise “On Children” he undertook to explain why Providence
permits the premature death of children. He wrote also on Christian life and conduct,
e.g. “On the meaning of the Christian name or profession”, and “On
Perfection and what manner of man the Christian should be”. For the monks,
he wrote a work on the Divine purpose in creation. His admirable book “On
Virginity”, written about 370, was composed to strengthen in all who read
it the desire for a life of perfect virtue. Gregory wrote also many sermons and
homilies, some of which we have already mentioned; others of importance are his
panegyric on St. Basil, and his sermons on the Divinity of the Son and of the
Holy Ghost.
H. Leclercq, ed.
Transcribed by: Elizabeth T. knuth
This extract is cited May 2003 from The Catholic Encyclopedia, New Advent online edition URL below.
Gregorius, Nyssenus, St., bishop of Nyssa, in Cappadocia, and a father of the
Greek church, was the younger brother of Basil the Great. He was born at Caesareia,
in Cappadocia, in or soon after A. D. 331. Though we have no express account of
his education, there is no doubt that, like his brother's, it was the best that
the Roman empire could furnish. Like his brother also, he formed an early friendship
with Gregory Nazianzen. He did not, however, share in their religious views; but,
having been appointed a reader in some church, he abandoned the office, and became
a teacher of rhetoric. Gregory Nazianzen remonstrated with him on this step by
letter (Epist. 43), and ultimately he became a minister of the church, being ordained
by his brother Basil to the bishopric of Nyssa, a small place in Cappadocia, about
A. D. 372. As a pillar of orthodoxy, he was only inferior to his brother and his
friend. The Arians persecuted him; and at last, upon a frivolous accusation, drove
him into banishment, A. D. 375, from which, on the death of Valens, he was recalled
by Gratian, A. D. 378. In the following year he was present at the synod of Antioch;
and after visiting his dying sister, Macrina, in Pontus, he went into Arabia,
having been commissioned by the synod of Antioch to inspect the churches of that
country. Front this tour he returned in 380 or 381, visiting Jerusalem in his
way. The state of religion and morality there greatly shocked him, and he expressed
his feelings in a letter against the pilgrimage to the holy city. In 381 he went
to the oecumenical council of Constantinople, taking with him his great work against
the Arian Eunomius, which he read before Gregory Nazianzen and Jerome. In the
council he took a very active part, and he had a principal share in the composition
of the creed, by which the Catholic doctrine respecting the Holy Ghost was added
to the Nicene Creed. On the death of Meletius, the first president of the council,
Gregory was chosen to deliver his funeral oration.
He was present at the second council of Constantinople in 394, and
probably died shortly afterwards. He was married, though he afterwards adopted
the prevailing views of his time in favour of the celibacy of the clergy. Hiswife's
name was Theosebeia.
The reputation of Gregory Nyssen with the ancients was only inferior
to that of his brother, and to that of Gregory Nazianzen. (See especially Phot.
Cod. 6.) Like them, he was an eminent rhetorician, but his oratory often offends
by its extravagance. His theology bears strong marks of the influence of the writings
of Origen.
His works may be divided into: 1. Treatises on doctrinal theology,
chiefly, but not entirely, relating to the Arian controversy, and including also
works against the Appollinarists and the Manichaeans. 2. Treatises on the practical
duties of Christianity. 3. Sermons and Orations. 4. Letters. 5. Biographies. The
only complete edition of Gregory Nyssen is that of Morell and Gretser, 2 vols.
fol. Paris, 1615-1618; reprinted 1638. There are several editions of his separate
works. (Lardner's Credibility; Cave, Hist. Lit. vol. i.; Fabric. Bibl. Graec.
vol. ix.; Schrockh, Christliche Kirchengeschichte, vol. xiv.; F. Rupp, Gregors
von Nyssa Leben und Meinungen, Leipz. 1834, 8vo.; Hoffmann, Lexicon Bibliograph.
Script. Graec.)
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Nov 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Cerinthus (Kerinthos), probably belonged to the first century of the Christian
aera, though he has been assigned to the second by Basnage and others. The fathers
by whom he is mentioned make him contemporary with the Apostle John, and there
is no ground for rejecting their testimony. He has been universally placed in
the list of heretics, and may be reckoned the first who taught principles afterwards
developed and embodied in the Gnostic system. According to Epiphanius, he was
a Jew by birth; and Theodoret (Haeret. Fabul. lib. ii.) asserts, that he studied
philosophy at Alexandria. It is probable, however, that during his residence in
Egypt he had not imbibed all the sentiments which he subsequently held; they rather
seem to have been adopted while he abode in Asia Minor, where he spent the greater
part of his life. This is accordant with the statement of Epiphanius that he propagated
his doctrines in Asia. Whether he often encountered the apostles themselves at
Jerusalem, Caesareia, and Antioch, as the same writer affirms, is questionable.
Tradition states, that he lived at Ephesus while John was in that city. Nothing
is known of the time and manner of his death.
It is not difficult to reconcile the varying accounts of his system
given by Irenaeus, Epiphanius, Caius, and Dionysius of Alexandria. Irenaeus reckons
him a thorough Gnostic; while Caius and Dionysius ascribe to him a gross and sensual
Chiliasm or Millennarianism, abhorrent to the nature of Gnosticism. If it be true
that the origin of the Gnostic is to be sought in the Judaising sects, as Neander
believes, the former uniting Jewish Theosophy with Christianity, Cerinthus's system
represents the transition-state, and the Jewish elements were subsequently refined
and modified so as to exhibit less grossness. Irenaeus himself believed in Chiliasm,
and therefore he did not mention it as a peculiar feature in the doctrines of
Cerinthus; while Caius, a strenuous opponent of Millennarianism, would naturally
describe it in the worst colours. Thus the accounts of both may be harmonised.
His system, as collected from the notices of Irenaeus, Caius, Dionysius,
and Epiphanius, consisted of the following particulars: He taught that the world
was created by angels, over whom presided one from among themselves. This presiding
spirit or power was so far inferior to the Supreme Being as to be ignorant of
his character. He was also the sovereign and lawgiver of the Jews. Different orders
of angels existed in the pleroma, among whom those occupied with the affairs of
this world held the lowest rank. The man Jesus was a Jew, the son of Joseph and
Mary by ordinary generation, but distinguished for his wisdom and piety. Hence
he was selected to be the Messiah. When he was baptized by John in the Jordan,
the Christ, or Logos, or Holy Spirit, descended from heaven in form of a dove
and entered into his soul. Then did he first become conscious of his future destination,
and receive all necessary qualifications to enable him to discharge its functions.
Henceforward he became perfectly acquainted with the Supreme God, revealed Him
to men, was exalted above all the angels who managed the affairs of the world,
and wrought miracles by virtue of the spiritual energy that now dwelt in him.
When Jesus was apprehended at the instigation of the God of the Jews, the logos
departed from him and returned to the Father, so that the man Jesus alone suffered.
After he had been put to death and consigned to the grave he rose again. Epiphanius
says, that Cerinthus adhered in part to Judaism. He appears to have held that
the Jewish law was binding upon Christians in a certain sense, probably that sense
in which it was explained by the logos when united to Jesus. He maintained that
there would be a resurrection of the body, and that the righteous should enjoy
a paradise of delights in Palestine, where the man Jesus appearing again as the
Messiah by virtue of the logos associated with him, and having conquered all his
enemies, should reign a thousand years. It is not likely that he connected with
the millennial reign of Christ such carnal pleasures as Caius and Dionysius allege.
It is clear that he received the books of the Old Testament; and the evidence
which has been adduced to prove his rejection of the gospels, or any part of them,
is unsatisfactory. Epiphanius affirms, that he rejected Paul on account of the
apostle's renunciation of circumcision, but whether this means all Paul's writings
it is impossible to determine. Several of the Fathers relate, that John on one
occasion went into the bath at Ephesus, but on seeing Cerinthus came out in haste,
saying, "Let us flee home, lest the bath should fall while Cerinthus is within".
It is also an ancient opinion that John wrote his Gospel to refute Cerinthus.
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Nov 2005 from The Perseus Project URL below, which contains interesting hyperlinks
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