Epiphanius begins the war upon the Origenists, Arians, Photinians, Marcellians, Semi-Arians, Pneumatomachians, Antidikomarianites, and other heretics of his age. In the earlier heresies he made large use, without proper acknowledgment, of the well-known works of Justin Martyr, Irenæus, and Hip polytus, and other written sources and oral traditions. In the latter sections he could draw more on his own observation and experience.

3. The ANACEPHALEOSIS is simply an abridgment of the Panarion, with a somewhat different order.

This is the proper place to add a few words upon similar works of the post-Nicene age.

About the same time, or shortly after Epiphanius (380), PHILASTRIUS or PHILASTRUS, bishop of Brixia (Brescia), wrote his Liber de hæresibus (in 156 chapters). He was still more liberal with the name of heresy, extending it to one hundred and fifty-six systems, twenty-eight before Christ, and a hundred and twenty-eight after. He includes peculiar opinions on all sorts of subjects: Hæresis de stellis cœlo affixis, hæresis de peccato Cain, hæresis de Psalterii inequalitate, hæresis de animalibus quatuor in prophetis, hæresis de Septuaginta interpretibus, hæresis de Melchisedech sacerdote, hæresis de uxoribu et concubinis Salomonis!

He was followed by ST. AUGUSTINE, who in the last years of his life wrote a brief compend on eighty-eight heresies, commencing with the Simonians and ending with the Pelagians.'

1 'Avakepaλaiwors, or Epitome Panarii (tom. ii. 126, ed. Patav.; tom. ii. 834886, ed. Migne).

Edited by J. A. Fabricius, Hamburg, 1728; by Gallandi, Bibliotheca, tom. vii. pp. 475-521; and by Oehler in tom. i. of his Corpus hæreseolog. pp. 5–185. The close affinity of Philastrus with Epiphanius is usually accounted for on the ground of the dependence of the former on the latter. This seems to have been the opinion of Augustine, Epistola 222 ad Quod vultdeum. But Lipsius (1. c. p. 29 ff.) derives both from a common older source, viz., the work of Hippolytus against thirty-two heresies, and explains the silence of Epiphanius (who mentions Hippolytus only once) by the unscrupulousness of the authorship of the age, whick had no hesitation in decking itself with borrowed plumes.

'Liber de hæresibus, addressed to Quodvultdeus, a deacon who had requested him to write such a work. Augustine, in his letter of reply to Quodvultdeus (Ep. 222 in the Bened. edition) alludes to the work of Philastrus, whom he had seer

The unknown author of the book called Prædestinatus added two more heretical parties, the Nestoriars and the Predestinarians, to Augustine's list; but the Predestinarians are probably a mere invention of the writer for the purpose of caricaturing and exposing the heresy of an absolute predestination to good and to evil.'

4. In addition to those anti-heretical works, we have from Epiphanius a biblical archæological treatise on the Measures and Weights of the Scriptures,' and another on the Twelve Gems on the breastplate of Aaron, with an allegorical interpretation of their names.'

with Ambrose in Milan, and to that of Epiphanius, and calls the latter "longe Philastrio doctiorem." The work of Augustine is also embodied in Oehler's Corpus hæreseol. tom. i. pp. 189-225. The following is a complete list of the heresies of Augustine as given by him at the close of the preface: 1. Simoniani; 2. Menandriani; 3. Saturniniani; 4. Basilidiani; 5. Nicolaite; 6. Gnostici; 7. Carpocratiani B. Cerinthiani, vel Merinthiani; 9. Nazaræi; 10. Hebionai; 11. Valentiniani; 12. Secundiani; 13. Ptolemæi; 14. Marcita; 15. Colorbasii; 16. Heracleonita; 17. Ophite; 18. Caiani; 19. Sethiani; 20. Archontici; 21. Cerdoniani; 22. Marcionitæ; 23. Apellita; 24. Severiani; 25. Tatiani, vel Encratita; 26. Cataphryges; 27. Pepuziani, alias Quintilliani; 28. Artotyritæ; 29. Tessarescædecatita; 30. Alogi; 31. Adamiani; 32. Elcesæi et Sampsai; 33. Theodotiani; 34. Melchisedechiani; 35. Bardesanistæ; 36. Noëtiani; 37. Valesii; 38. Cathari, sive Novatiani; 39. Angelici; 40. Apostolici; 41. Sabelliani; 42. Origeniani; 43. Alii Origeniani; 44. Pauliani; 45. Photiniani; 46. Manichæi; 47. Hieracita; 48. Meletiani; 49. Ariani; 50. Vadiani, sive Anthropomorphite; 51. Semiariani; 52. Macedoniani; 53. Aërisni; 54. Aëtiani, qui et Eunomiani; 55. Apollinarista; 56. Antidicomarianita; 67. Massaliani, sive Euchita; 58. Metangismonita; 59. Seleuciani, vel Hermiani; 60. Proclianita; 61. Patriciani; 62. Ascita; 63. Passalorynchita; 64. Aquarii; 65. Coluthiani; 66. Floriniani; 67. De mundi statu dissentientes; 68. Nudis pedibus ambulantes; 69. Donatista, sive Donatiani; 70. Priscillianista; 71. Cum hominibus non manducantes; 72. Rhetoriani; 73. Christi divinitatem passibilem dicentes; 74. Triformem deum putantes; 75. Aquam Deo coæternam dicentes; 76. Imaginem Dei non esse animam dicentes; 77. Innumerabiles mundos opinantes; 78. Animas converti in dæmones et in quæcunque animalia existimantes; 79. Liberationem omnium apud inferos factam Christi descensione credentes; 80. Christi de Patre nativitati initium temporis dantes; 81. Luciferiani; 82. Iovinianista; 83. Arabici; 84. Helvidiani; 85. Paterniani, sive Venustiani; 86. Tertullianista; 87. Abeloita; 88. Pelagiani, qui et Cælestiani.

1 Corpus hæreseol. i. 229-268. Comp. above, § 159.

1 Пepì μéтpwv kai σтaður, De ponderibus et mensuris, written in 392. (Tom ii. 158, ed. Petav.; tom. iii. 237, ed. Migne.)

'Пepi Tŵv dúdeka Aidwv, De xii. gemmis in veste Aaronis. (Tom. it. 233, ed Pet; iii. 293, ed. Migne.)

A Commentary of Epiphanius on the Song of Songs was published in a Latin translation by Foggini in 1750 at Rome. Other works ascribed to him are lost, or of doubtful origin.

§ 170. John Chrysostom.

L. S. JOANNIS CHRYSOSTOMI, archiepiscopi Constantinopo.itani, Opera omnia quæ exstant vel quæ ejus nomine circumferuntur, ad MSS. codices Gallic. etc. castigata, etc. (Gr. et Lat.). Opera et studio D. Bernardi de Montfaucon, monachi ordinis S. Benedicti e congregatione S. Mauri, opem ferentibus aliis ex eodem sodalitio monachis. Paris 1718-38, in 13 vols. fol. The same edition reprinted at Venice, 1734 '41, in 13 vols. fol. (after which I quote in this section); also at Paris by Sinner (Gaume), 1834-39, in 13 vols. (an elegant edition, with some additions), and by J. P. Migne, Petit-Montrouge, 1859-'60, in 13 vols. Besides we have a number of separate editions of the Homilies, and of the work on the Priesthood, both in Greek, and in translations. A selection of his writings in Greek and Latin was edited by F. G. Lomler, Rudolphopoli, 1840, 1 volume. German translations of the Homilies (in part) by J. A. Cramer (Leipzig, 1748–251), Feder (Augsburg, 1786), Ph. Mayer (Nürnberg, 1830), W. Arnoldi (Trier, 1831), Jos. Lutz (Tübingen, 1853); English translations of the Homilies on the New Testament in the Oxford Library of the Fathers, 1842-'53. IL PALLADIUS (a friend of Chrysostom and bishop of Helenopolis in Bithynia, author of the Historia Lausiaca; according to others a different person): Dialogus historicus de vita et conversatione beati Joannis Chrysostomi cum Theodoro ecclesiæ Romanæ diacono (in the Bened. ed. of the Opera, tom. xiii. pp. 1-89). HIERONYMUS: De viris illustribus, c. 129 (a very brief notice, mentioning only the work De sacerdotio). SOCRATES: H. E. vi. 3–21. Sozomen: H. E. viii. 2–23. THEODORET: H. E. v. 27–36. B. de MONTFAUOON: Vita Joannis Chrys. in his edition of the Opera, tom. xiii. 91–178. TESTIMONIA VETERUM de S. Joann. Chrys. scriptis, ibid. tom. xiii. 256–292. TILLEMONT: Mémoires, vol. xi. pp. 1-405. F. STILTING: Acta Sanctorum, Sept. 14 (the day of his death), tom. iv. pp. 401-709. A. BUTLER: Lives of Saints, sub Jan. 27. W. CAVE: Lives of the Fathers, vol. iii. p. 237 ff. J. A. FABRICIUS: Biblioth. Gr. tom. viii. 454 sqq. SCHRÖCKH: Vol. x. p. 309 ff. A. NEANDER: Der heilige Chrysostomus (first 1821), 8d edition, Berlin, 1848, 2 vols. Abbé ROCHET: Histoire de S. Jean Chrysostome. Par. 1866, 2 vols. Comp. also A. F. VILLEMAIN's Tableau de l'éloquence chrétienne au IV siècle. Paris, 1854.

JOHN, to whom an admiring posterity since the seventh century has given the name CHRYSOSTOMUS, the GOLDEN-MOUTHED is the greatest expositor and preacher of the Greek church,

and still enjoys the highest honor in the whole Christian world No one of the Oriental fathers has left a more spotless reputa tion; no one is so much read and so often quoted by modern commentators.

He was born at Antioch, A. D. 347. His father was a distinguished military officer. His mother ANTHUSA, who from her twentieth year was a widow, shines with NONNA and MONICA among the Christian women of antiquity. She was admired even by the heathen, and the famous rhetorician Libanius, on hearing of her consistency and devotion, felt constrained to exclaim: "Ah! what wonderful women there are among the Christians." She gave her son an admirable education, and early planted in his soul the germs of piety, which afterwards bore the richest fruits for himself and for the church. By her admonitions and the teachings of the Bible he was secured against the seductions of heathenism.

2

He received his literary training from Libanius, who accounted him his best scholar, and who, when asked shortly before his death (395) whom he wished for his successor, replied: "John, if only the Christians had not carried him away.'

After the completion of his studies he became a rhetorician. He soon resolved, however, to devote himself to divine things, and after being instructed for three years by bishop Meletius in Antioch, he received baptism.

His first inclination after his conversion was to adopt the monastic life, agreeably to the ascetic tendencies of the times; and it was only by the entreaties of his mother, who adjured him with tears not to forsake her, that he was for a while restrained. Meletius made him reader, and so introduced him to a clerical career. He avoided an election to the bishopric (370) by putting forward his friend Basil, whom he accounted

'BAUR (Vorlesungen über die Dogmengeschichte, Bd. i. Abthlg. ii. p. 50) and others erroneously state the year 354 as that of his birth. Comp. Tillemont and Montfaucon (tom. xiii. 91).

Βαβαί, οἷαι παρὰ χριστιανοῖς γυναῖκες εἰσι. Chrysostom himself relates this of his heathen teacher (by whom undoubtedly we are to understand Libanius), though it is true, with immediate reference only to the twenty years' widowhood of his mother; Ad viduam juniorem, Opera, tom. i. p. 340. Comp. the remarks of Mont faucon in the Vita, tom. xiii. 92.

worthier, but who bitterly complained of the evasion. This was the occasion of his celebrated treatise On the Priesthood, in which, in the form of a dialogue with Basil, he vindicates his not strictly truthful conduct, and delineates the responsible duties of the spiritual office.'

After the death of his mother he fled from the seductions and tumults of city life to the monastic solitude of the mountains near Antioch, and there spent six happy years in theological study and sacred meditation and prayer, under the guidance of the learned abbot Diodorus (afterwards bishop of Tarsus, +394), and in communion with such like-minded young men as Theodore of Mopsuestia, the celebrated father of Antiochian (Nestorian) theology († 429). Monasticism was to him a most profitable school of experience and self-government; because he embraced this mode of life from the purest motives, and brought into it intellect and cultivation enough to make the seclusion available for moral and spiritual growth.

In this period he composed his earliest writings in praise of monasticism and celibacy, and his two long letters to the fallen Theodore (subsequently bishop of Mopsuestia), who had regretted his monastic vow and resolved to marry. Chrysostom regarded this small affair from the ascetic stand-point of his age as almost equal to an apostasy from Christianity, and plied all his oratorical arts of sad sympathy, tender entreaty bitter reproach, and terrible warning, to reclaim his friend to what he thought the surest and safest way to heaven. To sin, he says, is human, but to persist in sin is devilish; to fall is not ruinous to the soul, but to remain on the ground is. The appeal had its desired effect, and cannot fail to make a salutary impression upon every reader, provided we substitute some eally great offence for the change of a mode of life which can only be regarded as a temporary and abnormal form of Christian practice.

1 Пepl ¡epwobvns. De sacerdotio libri vi. Separate editions are: That of Fro benius at Basel, 1525, Greek, with a preface by Erasmus; that of Hughes at Cam bridge, 1710, Greek and Latin, with the Life of Chrysostom by Cave; that of J. A. Bengel, Stuttgart, 1725, Greek and Latin, reprinted at Leipsic in 1825 and 1834 besides several translations into modern languages. Comp. above, § 51, p. 253. • Compare Tillemont, Montfaucon, and Neander (L. c. i. p. 38 ff.).