A. D. 393. 1 c. 4. "You have imposed upon strangers. We were present' "and know the whole truth. When the Pope Epiphanius spoke in your church against Origen, and, under his name, "attacked you, you and your company made it sufficiently "appear by your looks and your contemptuous gestures, that you considered him a mere dotard. Did you not, before "the Sepulchre of the LORD, send to him your Archdeacon "bidding him cease to speak in that strain? What Bishop ever "so treated his Priest before the people? And when, as you "proceeded from the place of the Resurrection to that of the "Cross, a multitude of people, of every age and sex, ran up "to him, presenting to him children, kissing his feet, plucking "the border of his mantle, so that you could not advance "and even had difficulty in standing, your envy for the holy "old man's glory made you cry out to his face, that it was "on purpose that he stopped. Call to mind, I pray you, the day, when the people waited till an hour after mid-day, "only with the hope of hearing Epiphanius. You spoke, "like a madman, against the Anthropomorphites, who with a rude simplicity believe that God has in a literal sense the "members, which the Scriptures attribute to Him; and you "turned your hands, your eyes, and your whole body, towards "the holy old man, with the wish to render him suspected of "this absurd heresy. After you had spoken, he rose to shew "his wish to say something, and after saluting the assembly [p. 313.]" with voice and hand, he said; All that my brother has pronounced against the Anthropomorphites is good and "conformable to the Faith, and I, too, condemn them; as, "however, we condemn this heresy, it is right that we also "condemn the evil doctrine of Origen.'" What bursts of laughter, what cries immediately arose! surely, you must remember them. 66 6 St. Jerome goes on to relate, that John of Jerusalem pronounced in the presence of St. Epiphanius a Sermon, in which he touched on all the doctrines of the Church, of the Trinity, the Incarnation, the Cross, of Hell, of the Nature of Angels, the State of Souls and of the Resurrection. John declared that the coincidence was accidental, but St. Jerome maintained that he wished to justify himself with respect to the doctrine of Origen. However that may be, he also gives an account of the quarrel, to prove that it was not of longer A. D. 393. standing than the Ordination of Paulinianus. 3 c. 1, 2. As to John's Apology, St. Jerome complains that, though charged with Origenism by so many Monks in Palestine and by a Bishop of such authority as St. Epiphanius, he did not distinctly avouch his freedom from those errors. "I should "be sorry for any man," he says', "patiently to submit to Ep. 61. "the suspicion of heresy." He then enters into particulars [38.p.307.] and says that of the eight heads alleged against him, he notices but three', without answering definitely even with c. 3. respect to them, and that he passes the rest over in silence. [P. 309.] St. Jerome enlarges upon all these points and all the errors of Origen and refutes them in full. When he is speaking of the Creed, he says that it had been received from the Apostles and was learned by heart without being written. As John attributed to Theophilus the superin- c. 9. in fin. [p.323.] tendance over all the Churches, and particularly over that of Jerusalem', St. Jerome asked him, "You profess to ['p. 330.] "follow the Canons of Nicæa, what, tell me, has Palestine to "do with the Bishop of Alexandria? If I am not mistaken, "they order that Cæsarea should be the Metropolis of "Palestine, and Antioch of all the East. You ought then Cone. Nic. "to have addressed yourself to the Bishop of Cæsarea, knowing (Mans. 2. "that we were in his communion, after we had rejected yours, P. 895.] "or if you must look for a judge at a distance, you ought to ch. 20. "have written to Antioch." He then complains of the Priest Isidore, one of the "four great brothers h," whom Theophilus had sent to Jerusalem and by whom John had sent his Apology. St. Jerome maintains that Isidore was himself suspected of Origenism, and then says, "When he was come as a deputy "from Theophilus, he would not deliver the letters with [p. 331 ] "which he was entrusted for us, because the Bishop of "Jerusalem had made him promise the contrary; and thus "he, who said, forsooth, that he was sent to make peace, is "convicted of partiality." Two months after the arrival of 5 c. 6, 7. p. Supr. 11. A. D. 393. Isidore, the Count Archelaus mediated between Bishop John and the Monks. They required that the Faith should be made the ground of the reconciliation. A place was fixed, a day was appointed about Easter, and John had promised to be present. A large concourse of Monks repaired to the place, when suddenly word was brought from the Bishop that his presence was required with some sick woman and that he could not come on that day. The Monks felt that he was only mocking them, but did not fail to attend. Archelaus wrote to him and offered to stay the morrow or even two ['p. 332.] days', if he would but come; however, John did not appear. He accused St. Jerome and the Monks of rending the Church: [p. 333.] "Do we," says St. Jerome, "rend the Church', we, who "towards Pentecost, some months since, when the Sun was "darkened and all believed with terror that the Judge was "at hand, presented to your Priests for baptism, forty persons "of different ages and sexes? We had five Priests in our monastery, who had right to baptize, but they were unwilling to give you any offence or to give you a pretext for refusing to declare yourself as to the Faith. Do not you "rather rend the Church, who have forbidden your Priests "at Bethlehem to administer baptism at Easter to our can"didates for the Sacrament3 whom we have sent for that Gieseler purpose to Diospolis, to the Confessor, Bishop Dionysius?" vol.1.$68.] St. Jerome wrote another letter in answer to one from [39. p.334.] Theophilus of Alexandria, in which he exhorted them to peace. In defence of the ordination of Paulinianus, St. Je [competentes. See 4 Ep. 62. rome says that it had taken place in the monastery of St. Epiphanius, in the territory of Eleutheropolis and not [3 p. 337.] of Ælia3, i. e. of Jerusalem, and that Paulinianus could not be too young, being thirty years old. "Why do they not,” he [p. 338.] says, "make their choice? If we are good, let them leave "us in quiet, if bad, why do they seek communion with us? "A short time since he obtained a petition that he made "for our banishment, and would to Gop, he had had power "to enforce it. The Church has been founded by men who "shed their blood, and endured insults!" Such were St. Jerome's writings on the quarrel with John of Jerusalem. His translation of St. Epiphanius' letter to John was attacked as 33. A. D. unfaithful; in defence, he wrote to Pammachius', shewing 7 Ep. 101. 6.7de opt. . interp. that the best method of translating is, without rendering A. D. 393. word for word, to bring out the sense clearly. This letter, however, was written two years after. 5 3 XLVI. Voyage of Ep.60.c.4,5. 9.] 5 Pall. Laus. 6 Supr. bk. 16. ch. 35. Ruffinus and Palladius', whom St. Epiphanius mentions as the chief Origenists, were then in Palestine. Ruffinus came Palladius. thither' with Melania as early as the year 373, as is related. Hier. in the seventeenth book3, and he continued there twenty-five [110.p.827years'. He had been an intimate friend of St. Jerome, but "Pall. Laus. his attachment to the errors of Origenism so divided them, that 585. Rosw.] c. 118. [p. from that time he became his greatest adversary. Palladius ch. 6. [Qu. twenwas of Galatia; at twenty years of age he came to Alexandria ty-seven. under the second Consulship of Theodosius, that is, in the Præf. et init.[p.538.] year 388. He fell at first into the hands of the Priest Isidore®, who was then about the age of seventy, and lived fifteen years afterwards, that is, till the year 403. This is the same Isidore of whom St. Jerome complains. Isidore' put Pal-Laus. c. 2. ladius under the care of a hermit named Dorotheus who [p. 539.] had lived sixty years in a cave near Alexandria, and he obliged him to stay three years with him that he might learn to subdue his passions. Palladius after living with the old man two years and a half fell sick, and left him that he might live less austerely. He visited the Monks of Mount Nitria and passed a year there; after that, he c. 7. retired to the desert of Cellæ, and lived three years with c.20. p.721. St. Macarius of Alexandria who performed the office of Priest in that place; he there became acquainted with Evagrius' Rosw. p. of Pontus, and with five other Monks, who were foreigners. The desert of Cella was for nine years (during which time however, he performed several journeys,) the common residence of Palladius. He visited' the monastery of Scetis c. 29. [p. 555.] and consulted an ancient Monk named Pachon. He also went into Palestine and stayed at Bethlehem with a Monk named Posidonius, and at the Mount of Olives with the Priest Innocent'. St. Epiphanius informs us that Palladius was in Palestine when he wrote to John of Jerusalem, which Ep. 60. was in the year 392. 2 4 [547.] 721. A. Laus. c. 77. [p. 576.] c. 103. Sap. S. Hier. [110. p. 827.] Evagrius of Pontus also, under whose direction Palladius had placed himself, was considered a great follower of Origen; he was ordained Reader by St. Basil, and Deacon by St. Gre- Pall. Laus. gory of Nyssa. Coming to Jerusalem he found there the c. 86. A. D. 393. elder Melania, and by her advice assumed the monastic habití about the year 384. After that he went into Egypt, and lived on Mount Nitria, and at Cella; he there led a most austere life, and as he wrote well and rapidly, he employed himself in transcribing books for his subsistence, and became very learned. He died in his retirement at the age of fiftyfour. He is supposed to be the author of the second book of the lives of the Fathers which begins with the history of St. John of Egypt, where he speaks almost always as an eyeRosweyd. witness. The Latin translation of this work', as well as the [p. 343.] Elogium2 of Evagrius which we find inserted in it, are ascribed Ibid. p., to Ruffinus. It is certain that Evagrius, with Palladius, Albinius, Ammonius, and three other Monks, seven in all, c. 43. [p. went to see the famous St. John of Egypt, as they came from Rosw.lib.2. Jerusalem, and that they were informed by him of the victory c.1.[p.343.] of the Emperor Theodosius over the tyrant Eugenius on the Laus. c. 46. very same day that the news was carried to Alexandria3, [p. 565.] although St. John's monastery was at a very great distance, near Lycus or Lycopolis in the Thebais. 1 Vitæ PP. 479. [365.] c. 27. 3 Pall. Laus. 561.] XLVII. War of 32.] 8 Supra. 2. Eutropius, whom the Emperor had sent to St. John of Theodosius Egypt, could not persuade him to quit his retirement, but against Eu- he foretold that the Emperor should be victorious in this war, genius.6 Soz. 7. 24. not however without 'effusion of blood as in the war against [' Ruff. 11. Maximus; that he should put the tyrant to death; and that ch. 12. and after his victory, he should die himself in Italy, leaving to 34. his son the Empire of the West. Eutropius having carried Philost.11. back his answer, the Emperor continued to prepare himself [Ruff. 11. for the war', not so much by his arms as by works of piety, 33.] [sacerdo- by fasting, watchings, and prayers'. He visited, with the tibus.] [thecas.] Bishops' and people, all the places of prayer, and prostrated Cod. Th. himself before the tombs of the Martyrs and Apostles; imde ann. et ploring the intercession [of the Saints] as the most trust[eraria worthy succour. He made several laws for the relief of the nis adjec people; he took off the tributes that Tatian the Prætorian tio.] Præfect had imposed, and ordered that all the goods of those 42. 12. de whom he had proscribed should be restored to them or to Ib.7.tit.9. their nearest relations; he forbade the soldiers to exact any 3. de Salg thing from their hosts, or to make them pay in money what nomine.] ought to be supplied in kind'; he checked the indiscreet zeal 11. tit. 1.23. trib. præstatio • Ib. 9. tit. bon.proscr. [8 salgami 9 Ib. 7.tit. 4. 18, 19, 20. of those who, under pretence of religion, took upon them to de erog. mil. ann. |