Listed 6 sub titles with search on: Religious figures biography for wider area of: "MANISA Province TURKEY" .
PHILADELPHIA (Ancient city) TURKEY
Charisius, a presbyter of the church of the Philadelphians in the fifth century. Shortly be fore the general council held at Ephesus, A. D. 431, Antonius and James, presbyters of Constantinople, and attached to the Nestorian party, came to Philadelphia with commendatory letters from Anastasius and Photius, and cunningly prevailed upon several of the clergy and laity who had just renounced the errors of the Quartodecimani (Neander, Kirchengesch. ii. 2,), to subscribe a prolix confession of faith tinctured with the Nestorian errors. But Charisius boldly withstood them, and therefore they proscribed him as a heretic from the communion of the pious. When the council assembled at Ephesus, Charisius accused before the fathers that composed it Anastasius, Photius, and James, exhibiting against them a book of indictment, and the confession which they had imposed upon the deluded Philadelphians. He also presented a brief confession of his own faith, harmonizing with the Nicene creed, in order that he might clear himself from the suspicion of heresy. The time of his birth and death is unknown. He appears only in connexion with the Ephesian council, A. D. 431.
The indictment which he presented to the synod, his confession of faith, a copy of the exposition of the creed as corrupted by Anastasius and Photius, the subscribings of those who were misled, and the decree of the council after hearing the case, are given in Greek and Latin in the Sacrosancta Concilia, edited by Labbe and Cossart, vol. iii. p. 673, &c., Paris, 1671.
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
SARDIS (Ancient city) TURKEY
Bishop of Sardis, prominent ecclesiastical writer in the latter half
of the second century. Few details of his life are known. A letter of Polyerates
of Ephesus to Pope Victor about 194 (Eusebius, "Hist. Eccl.", V, xxiv) states
that "Melito the eunuch [this is interpreted "the virgin" by Rufinus in his translation
of Eusebius], whose whole walk was in the Holy Spirit", was interred at Sardis,
and had been one of the great authorities in the Church of Asia who held the Quartodeciman
theory. His name is cited also in the "Labyrinth" of Hippolytus as one of the
second-century writers who taught the duality of natures in Jesus. St. Jerome,
speaking of the canon of Melito, quotes Tertullian's statement that he was esteemed
a prophet by many of the faithful.
Of Melito's numerous works almost all have perished, fortunately,
Eusebius has preserved the names of the majority and given a few extracts (Hist.
Eccl., IV, xiii, xxvi). They are (1) "An Apology for the Christian Faith", appealing
to Marcus Aurelius to examine into the accusations against the Christians and
to end the persecution (written apparently about 172 or before 177). This is a
different work from the Syriac apology attributed to Melito, published in Svriae
and English by Cureton from a British Museum manuscript. The latter, a vigorous
confutation of idolatry and polytheism addressed to Antoninus Caesar, seems from
internal evidence to be of Syrian origin, though some authorities have identified
it with Melito's Peri aletheias. (2) Peri tou pascha, on Easter, written probably
in 167-8. A fragment cited by Eusebius refers to a dispute that had broken out
in Laodicea regarding Easter, but does not mention the precise matter in controversy.
(3) Eklogai, six books of extracts from the Law and the Prophets concerning Christ
and the Faith, the passage cited by Eusebius contains a canon of the Old Testament.
(4) He kleis, for a long time considered to be preserved in the "Melitonis clavis
sanctae scripturae", which is now known to be an original Latin compilation of
the Middle Ages. (5) Peri ensomatou theou, on the corporeity of God, of which
some Syriac fragments have been preserved. It is referred to by Origen (In Gen.,
i, 26) as showing Melito to have been an Anthropomorphite, the Syriac fragments,
however, prove that the author held the opposite doctrine.
Fourteen additional works are cited by Eusebius. Anastasius Sinaita
in his Hodegos (P.G., LXXXIX) quotes from two other writings: Eis to pathos (on
the Passion), and Peri sarkoseos (on the Incarnation), a work in three books,
probably written against the Marcionites. Routh (see below) has published four
scholia in Greek from a Catena on the Sacrifice of Isaac as typifying the Sacrifice
of the Cross, probably taken from a corrupt version of the Eklogai. Four Syriac
fragments from works on the Body and Soul, the Cross, and Faith, are apparently
compositions of Melito, though often referred to Alexander of Alexandria. Many
spurious writings have been attributed to Melito in addition to the "Melitonis
clavis sanctae scripturae" already mentioned e.g., a "Let ter to Eutrepius, "Catena
in Apocalypsin", a manifest forgery compiled after A.D. 1200; "De passione S.
Joannis Evangelistae" (probably not earlier than the seventh century), "De transitu
Beatae Mariae Virginis" (see Apocrypha in I, 607). Melito's feast is observed
on 1 April.
A.A. Magerlean, ed.
Transcribed by: Scott Lumsden
This text is cited June 2004 from The Catholic Encyclopedia, New Advent online edition URL below.
St. Euthymius, martyred for the veneration of images (26 Dec., 824)
PHILADELPHIA (Ancient city) TURKEY
Chrysocephalus, Macarius (Makarios Chrusokephalos), a Greek ecclesiastical writer of great repute. The
time at which he lived has been the subject of much investigation : Cave says
that it is not correctly known; Oudin thinks that he lived about A. D. 1290; but
Fabricius is of opinion that he lived in the fourteenth century, as would appear
from the fact, that the condemnation of Barlaam and Gregorius Acindynus took place
in the synod of Constantinople in 1351, in presence of a great number of prelates,
among whom there was Macarius, archbishop of Philadelphia.
The original name of Chrysocephalus was Macarius, and he was also
archbishop of Philadelphia; he was called Chrysocephalus because, having made
numerous extracts from the works of the fathers, he arranged them under different
heads, which he called chrusa kephalaia, or "Golden Heads". Chrysocephalus was
a man of extensive learning: his works, which were very numerous, were entirely
on religious subjects, and highly esteemed in his day; but only one, of comparatively
small importance, the "Oratio in Exaltationem Sanctae Crucis", has been published,
with a Latin translation, by Gretserus, in his great work "De Cruce". The most
important work of Chrysocephalus is his Commentary on St. Matthew, in three volumes,
each osf which was divided into twenty books. Only the first volume, containing
twenty books, is extant in the Bodleian (Cod. Baronianus; it is entitled Exegesis
eis to kata Matthaion hagion Euangelion, sullegeisaa kai suntetheisa kephalaiodos
para Makariou Metropolitou Philadelpheias tou Chpusokephalou, &c.). Fabricius
gives the prooemium to it, with a Latin translation. The most important among
his other works are "Orationes XIV. in Festa Ecclesiae", "Expositio in Canones
Apostolorum et Conciliorum", which he wrote in the island of Chios, "Magnum Alphabetum",
a Commentary on Lucas, so called because it is divided into as many chapters as
there are letters in the alphabet, viz. twenty-four; it is extant in the Bodleian,
and is inscribed Euangelikon dianoian oematon Chrusokephalos suntithesin enthade
tapeinos Makapios Philadelpheias, ho oiketes tes makapias Triados. Fabricius gives
the prooemium, " Cosmogenia", a Commentary on Genesis, divided into two parts,
the first of which is entitled "Cosmogenia", and the second " Patriarchae". The
MS. works of Chrysocephalus were nearly all known to Gretserus, and still more
so to Leo Allatius, who often refers to them, and gives some fragments or passages
of them in his works "De Concilio Florentino, adversus Creightonium", "Diatriba
de Script. Symeon.", "De Psellis", &c. (Fabric. Bibl. Graec. viii.; Cave, Hist.
Lit. vol. ii. D.)
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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