Listed 78 sub titles with search on: Religious figures biography for wider area of: "ITALY Country EUROPE" .
TAVROMENION (Ancient city) SICILY
Cerameus, Theophanes (Theophanes Kerameus), archbishop of Tauromenium in Sicily during the reign of Roger (A. D. 1129--1152), was a native of this town or of a place in its immediate vicinity. He wrote in Greek a great number of homilies, which are said to be superior to the majority of similar productions of his age. Sixty-two of these homilies were published by Franciscus Scorsus at Paris, 1644, with a Latin version and notes. There are still many more extant in manuscript.
AKRAGAS (Ancient city) SICILY
Gregorius Agrigentinus, or of Agrigentum, one of the most eminent ecclesiastics
of the sixth century, was born near Agrigentum about A. D. 524. His father, Chariton,
and his mother, Theodote, were pious people, by whom, from his twelfth year, he
was destined to the priesthood, his precocity of mind having attracted great attention.
After going through his course of education, he visited Carthage, and from thence
proceeded to Jerusalem, where he was ordained deacon, according to Symeon Metaphrastes,
by the patriarch Macarius II.; but this is an anachronism, as Macarius occupied
that see from A. D. 563 to 574. He stayed at Jerusalem at least four years, studying
grammar, philosophy, astronomy, and eloquence. From Jerusalem he proceeded to
Antioch, and from thence to Constantinople, exciting very general admiration.
According to Nicephorus Callisti, he was esteemed to be superior in holiness and
eloquence and learning to nearly all the ecclesiastics of his day. From Constantinople
he proceeded to Rome, and was by the pope advanced to the vacant see of Agrigentum,
the nomination to which had been referred to the pope in consequence of disputes
about the succession. This appointment was, however, the source of much trouble
to Gregory; for two of the ecclesiastics, who had been competitors for the see,
suborned a prostitute to charge him with fornication. This accusation led the
bishop to undertake a journey to Constantinople, where he was favourably received
by the emperor Justinian I., and obtained an acquittal from the charge against
him; after which he returned to Agrigentum, where he died 23d of Nov., about A.
D. 564. His life was written in Greek by Leontius, presbyter and abbot of St.
Saba, and by Symeon Metaphrastes. A Latin version of the latter is given by Surius:
it ascribes many miracles to him. The life by Leontius is given, we are not informed
whether in the Greek or in a Latin version, in the Sancti Siculi of Caetanus,
vol. i. p. 188, &c. The works of Gregory of Agrigentum comprehend, 1. Orationes
de Fidei dogmatibus ad Antiochenos. 2. Orationes tum ad docendum tum ad laudandum
editae Constantinopoli. 3. Conciones ad Populum de Dogmatibus : all extant in
the work of Leontius. 4. Commentarius in Ecclesiasten. The MS. of this was left
by Possinus at Rome with Jo. Fr. de Rubeis that it might be translated and published
; but it never appeared, and it is not known what became of it. (Niceph. Callisti,
H. E. xvii. 27; Mongitor. Biblioth. Sicula, vol. i.; Cave, Hist. Litt. vol. i.,
ed. Oxford, 1740-43; Surius, De Probatis Sanctor. Vitis. Nov.)
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
BRESCIA (Town) LOMBARDIA
Gaudentius, the pupil and friend of Philastrius, was, upon the death of his master,
elected to the vacant see of Brescia by the united voice of both clergy and laity.
laving received intelligence of his elevation while travelling in the east, he
sought to decline the responsibility of the sacred office. But being warmly pressed
by Ambrose, and threatened at the same time with excommunication by the oriental
bishops in case he should persist in a refusal, his scruples were at length overcome.
The most remarkable event of his subsequent career was the embassy which he undertook
to the court of Arcadius, in A. D. 405, in behalf of Chrysostom, who has commemorated
with eloquent gratitude this mark of attachment, although it was productive of
no happy result. The year in which Gaudentius was born is unknown, as well as
that in which he was raised to the episcopate, and that in which he died. Tillemont
fixes upon A. D. 410 as the period of his decease, while by others it is brought
down as low as 427.
The extant works of Gaudentius consist of twenty-one discourses (sermones),
simple in style, but devoid of all grace or felicity of expression, deeply imbued
with allegorical phantasies and farfetched conceits, exhibiting little to please
or to instruct. Of these ten were preached during Easter (Paschales), and were
committed to writing at the request of Benevolus, a distinguished member of the
congregation, who had been precluded by sickness from being present; five are
upon remarkable texts in Scripture, but not connected with each other; one is
the address delivered on the day of his ordination (De Ordinatione sui) before
St. Anbrose, who officiated on that occasion; one is on the dedication of the
church (De Dedicatione Basilicae) built to receive the relics of forty martyrs;
two are in the form of epistles; the first Ad Germinium on the obligation of almsgiving,
the second Ad Paulum Diaconum on the words of St. John's Gospel, " My father
is greater than I," misinterpreted by the Arians; the remaining two, De Petro
et Paulo, and De Vita et Obitu Philastrii, were first added in the edition of
Galeardus.
The Rythmus de Philastrio, Liber de Singularite Clericorum, and the
Commentarii in Symbolum, which have been ascribed to various fathers, certainly
tainly do not belong to Gaudentius.
The collected writings of Gaudentius were first published in the Patrum
Monumenta Orthodoxographa of J. J. Grynaeus, fol. Bas. 1569, will be found also
in the Bibl. Patr. Max. fol. Lug. Bat. 1677, vol. v. p. 942, and under their best
form in the edition of Philastrius by Galeardus, fol. Brix. 1738.
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
Dorotheus, Archimandrita of Palestine, lived about A. D. 600, and is said to have been a disciple of Joannes Monachus, on whom he waited during an illness, which lasted for several years. He is believed to have afterwards been made bishop of Brixia on account of his great learning. He wrote a work, in three books, on obscure passages in the Old and New Testament, which however is a mere compilation made from the works of Gregory the Great, for which reason it is printed among the works of the latter, in the Roman edition of 1591, and the subsequent ones. (Cave, Hist. Lit. i.; Fabr. Bibl. Gr. xi.)
Lucius Papa, succeeded Cornelius as bishop of Rome according to Baronius in A. D. 255, but according to Pagi and Pearson in A. D. 252. According to Baronius he was born at Rome, and his father was named Porphyrius. Of his history previous to his pontificate little more is known than that he was one of the presbyters who accompanied his predecessor into exile when he was banished by the emperor Gallus to Centum Cellae, now Civita Vecchia. [CORNELIUS.] Lucius himself was banished a short time after his election, but soon obtained leave to return. His return was about the end of the year 252, or early in the year 253 (256 according to Baronius), and he could not have long survived it, as his whole pontificate was only of six or eight months, perhaps even shorter than that. He died, not as Baronius states, in A. D. 257, but in A. D. 253, being, according to some accounts, martyred by decapitation. The manner of his death is, however, very doubtful. (Euseb. H. E. vii. 2; Cyprian. Epistol. 61, 68, ed. Fell. 58, 67, ed. Pamelii; Pearson, Annal. Cyprian. ad ann. 252, 253; Baronius, Annal. ad ann. 255, 256, 257, 258; Pagi, Critice in Baronium ; Tillemont, Memoires, vol. iv. p. 118, &c.)
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
SYRACUSSES (Ancient city) SICILY
Gregorius, of Syracuse, sometimes called of Sicily. Gregory, surnamed Asbestas,
was made bishop of Syracuse about A. D. 845. He went to Constantinople, apparently
soon after his appointment to the see, for he appears to have been there in A.
D. 847, where Ignatius was chosen patriarch, whose election he strenuously opposed.
He was, in return, deposed by Ignatius in a council held A. D. 854, on the ground,
as Monitor affirms, of his profligacy; and his deposition was confirmed by the
Pope, Benedict III. When, on the deposition of Ignatius, Photius was placed on
the patriarchal throne, A. D. 858, he was consecrated by Gregory, whose episcopal
character, notwithstanding his deposition, was thus recognised. Gregory was anathematised,
together with Photius, at the council of Rome A. D. 863: and his connection with
the Greek patriarch is a reason for receiving with caution the assertions of Romish
writers as to his immoral character. Photius promoted him A. D. 878 to the bishopric
of Nicaea, in Bithynia. He died soon after.
He is perhaps the "Gregorius archiepiscopus Siciliae" mentioned
by Allatius in his tract De Methodiorum Scriptis (published in the Convivium decem
Virginum Sti Methodii Martyris, Rome, 1656), as the author of an "Oratio
longa in S. Methodium." The age of Gregory, who lived in and after the time
of Methodius, favors this supposition, but there is some difficulty from the term
"Archiepiscopus Siciliae." (Mongitor, Bibl. Sicula, vol. i.; Cave, Hist.
Litt. vol. ii.)
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
George, Syracusanus. Some of the hymns in the Menaea, or services for the saints' days in the Greek church, are ascribed to George, who was bishop of Syracuse about A. D. 663, and who is said to have studied Greek literature at Constantinople, and to have become an accomplished scholar. He wrote also Troparia, or hymns for the feasts of the Nativity and the Epiphany. (Fabric. Bibl. Gr. vol. x. p. 629.)
SANTA MARIA CAPUA VETERE (Town) CAMPANIA
Coelestinus, the friend, associate, and partisan of Pelagius, whose followers were hence termed
indifferently Pelagians or Coelestians, is believed from an expression used by
Prosper to have been born in Campania, although others maintain that he was a
native of Ireland or of Scotland. He commenced his career as an advocate (auaitorialis
scholasticus), but in early life, in consequence perhaps of bodily deformity,
became a monk, and in A. D. 409 accompanied Pelagius to Carthage. Here he soon
excited the suspicions of the restless ecclesiastics of that province, and was
impeached of heresy before the council held in 412. Having been found guilty and
excommunicated, he prepared to appeal to Pope Innocent against the sentence; but,
feeling probably that success was hopeless before such a judge, refrained from
prosecuting the matter farther for the time being, and retired to Ephesus, where
he was raised to the rank of presbyter, and passed five years in tranquillity.
From thence, about the year 417, he passed over to Constantinople, but being speedily
driven out of that city by Atticus, the enemy and supplanter of Chrysostom, he
betook himself to Rome, and laying his whole case before Zosimus, the successor
of Innocent, demanded that the allegations of his enemies should be fairly examined,
and at the same time presented in writing a statement of the articles of his faith.
After a full and formal hearing before all the bishops and clergy then present
in Rome, the council of Carthage was rebuked for precipitation and want of charity,
their decree was reversed, and Coelestius was reinstated in all his privileges,
to the great indignation of the African prelates, who passed a solemn resolution
adhering to their first judgment; and fearing that these proceedings would tend
to promote the extension of Pelagian doctrines, applied for relief to the imperial
court. Accordingly St. Augustin obtained from Honorius an edict, published on
the 30th of April, 418, banishing Coelestius, Pelagius, and their followers, from
Rome and from the whole of the Roman dominions. Notwithstanding these strong measures,
it would appear that Coelestius contrived to keep his ground, for similar denunciations
were issued by Constantius (421) and Pope Coelestinus, and about 429 we find him
expelled from Constantinople by a proclamation of Theodosius, granted in compliance
with the solicitations of Marius Mercator. Coelestius is mentioned in the Acts
of the Council of Rome held in 430, but from that time his name disappears from
ecclesiastical history, and the close of his life is unknown.
Coelestius was younger than Pelagius, and appears to have possessed
a more bold, enthusiastic, and enterprising temperament than his master, and to
have displayed more zeal and energy in the propagation and defence of their peculiar
tenets. while he at the same time, with great acuteness, verbal subtlety, and
dialectic skill, sought to establish these principles by metaphysical and a priori
reasoning, rather than by induction from the observed habits of mankind.
While still a young man, before he had embraced the views of Pelagius,
Coelestius composed in his monastery three Epistolae on moral subjects, addressed
to his parents. These were followed by Contra Traducem Peccati, on the origin,
propagation, and transmission of sin, published, apparently, before the commentary
of Pelagius on the Romans. Augustin, in his De Perfectione Justitiae, replies
to a work which he believes to have proceeded from Coelestius, entitled, it would
seem, Definitiones. or perhaps Ratiocinationes, containing sixteen propositions
to prove that man may be without sin. The Libellus Fidei, or Confession of Faith,
presented to Zosimus, is known to us from the treatise of Augustin, De Peccato
Originali, out of which Garnier has essayed to extract the original document in
its perfect form. Finally, Augustin, De gestis Palaestinis (13, 14), quotes from
several chapters of a piece by Coelestius, without, however, giving it a name.
After his banishment from Rome, he addressed Epistles to his adherents; and, in
like manner, when driven from Constantinople, he wrote to Nestorius, whose reply
is still extant.
Of the above compositions none exist in an entire shape; but, a considerable
portion, if not the whole, of the Ratiocinationes and the Libellus Fidei, as noticed
above, may be extracted from the replies of Augustin.
For the best account of the life and the most complete collection
of the fragments of Coelestius, we are indebted to the Jesuit Garnier, in the
dissertations prefixed to his edition of the works of Marius Mercator, Paris 1673.
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
SANTA MARIA CAPUA VETERE (Town) CAMPANIA
Coelestinus, a Campanian by birth, the successor of Pope Bonifacius I., was ordained bishop
of Rome on the 10th of September, A. D. 423, and retained this dignity until his
death, in the month of July, 432. He was distinguished by the activity which he
displayed in seconding the exertions of Cyril for procuring the deposition of
Nestorius and the condemnation of his doctrines at the council of Ephesus in 431,
and by the earnestness with which he strove to root out the Semipelagianism of
Cassianus from Gaul, Italy, and Britain. We must not omit to observe, that during
this pontificate the jurisdiction of the Roman see was formally disowned by the
clergy of Africa, who refused to admit the right of any transmarine ecclesiastic
to interfere with the proceedings or alter the decrees of their synods. According
to Prosper, Palladius, the first bishop of Scotland, which probably means Ireland,
was consecrated by Coelestinus.
Sixteen Epistles of Coelestinus are extant, and being chiefly of an
official character, are considered of importance by the students of church history.
The whole series is given in the "Epistolae Pontificum Romanorum", published by
Coustant, Paris 1721, in the great work of Galland (vol. ix. p. 287), and in all
the larger collections of councils.
BRINDISI (Port) ITALY
Born at Brindisi in 1559; died at Lisbon on 22 July, 1619. In baptism he received
the names of Julius Caesar. Guglielmo de Rossi -- or Guglielmo Russi, according
to a contemporary writer -- was his father's name; his mother was Elisabetta Masella.
Both were excellent Christians. Of a precocious piety, Lorenzo gave early evidence
of a religious vocation. The Conventuals of Brindisi were entrusted with his education.
His progress in his studies was very rapid, and, when barely six, he had already
given indication of his future successs in oratory. Consequently, he was always
the one chosen to address, in accordance with the Italian custom, a short sermon
to his compatriots on the Infant Jesus during the Christmas festivities. When
he was twelve years of age his father died. He then pursued his studies at Venice
with the clerics of St. Mark's and under the supervision of one of his uncles.
In 1575 he was received into the Order of Capuchins under the name of Brother
Lorenzo, and, after his preofession, made his philosophical and theological studies
at the University of Padua. Owing to his wonderful memory he mastered not only
the principal European languages, but also most of the Semitic tongues. It was
said he knew the entire original text of the Bible. Such a knowledge, in the eyes
of many, could be accounted for only by supernatural assistance, and, during the
process of beatification, the examiners of the saint's writings rendered the following
judgment: "Vere inter sanctos Ecclesiae doctores adnumerari potest."
Such unusual talents, added to a rare virtue, fitted Brother Lorenzo
for the most diverse missions. When still a deacon he preached the Lenten sermons
in Venice, and his success was so great that he was called successively to all
the principal cities of the peninsula. Subsequently, thanks to his numerous journeys,
he was enabled to evangelize at different periods most of the countries of Europe.
The sermons he left fill no less than eight folio volumes. He adopted the method
of preaching in favour with the great Franciscan missionaries, or rather with
apostolic workers of all times, who, aiming primarily to reach men's hearts and
convert them, always adapt their style of discourse to the spiritual needs of
their hearers. Brother Lorenzo held successively all the offices of his order.
From 1596 to 1602 he had, as general definitor, to fix his residence in Rome.
Clement VIII assigned him the task of instructing the Jews; thanks to his knowledge
of Hebrew and his powerful reasoning, he brought a great number of them to recognize
the truth of the Christian religion. His saintliness, combined with his great
kindliness, completed the preparing of the way for the grace of conversion. His
success in Rome caused him to be called to several other cities, where he also
baptized numerous Jews. At the same time he was commissioned to establish houses
of his order in Germany and Austria. Amid the great difficulties created by the
heretics he founded the convents of Vienna, Prague, and Graz, the nuclei of three
provinces. At the chapter of 1602 he was elected vicar-general. (At that time
the Order of Capuchins, which had broken away from the Observants in 1528 and
had an independent constitution, gave its first superior the title of vicar-general
only. It was not until 1618 that Pope Paul V changed it to that of minister general).
The very year of his election the new superior began the visitation of the provinces.
Milan, Paris, Marseilles, Spain, received him in turn. As his coming was preceded
by a great reputation for holiness, the people flocked to hear him preach and
to receive his blessing. His administration characterized by wise firmness and
fatherly tenderness, was of great benefit to the order. At the Chapter of 1605
he refused to undertake for a second term the government of his brethren, but
until his death he was the best adviser of his successors.
It was on the occasion of the foundation of the convent of Prague
(1601) that St. Lorenzo was named chaplain of the Imperial army, then about to
march against the Turks. The victory of Lepanto (1571) had only temporarily checked
the Moslem invasion, and several battles were still necessary to secure the final
triumph of the Christian armies. Mohammed III had, since his accession (1595),
conquered a large part of Hungary. The emperor, determined to prevent a further
advance, sent Lorenzo of Brindisi as deputy to the German princes to obtain their
cooperation. They responded to his appeal, and moreover the Duke of Merc?ur, Governor
of Brittany, joined the imperial army, of which he received the effective command.
The attack on Albe-Royal (now Stulweissenburg) was then contemplated. To pit 18,000
men against 80,000 Turks was a daring undertaking and the generals, hesitating
to attempt it, appealed to Lorenzo for advice. Holding himself responsible for
victory, he communicated to the entire army in a glowing speech the ardour and
confidence with which he was himself animated. As his feebleness prevented him
from marching, he mounted on horseback and, crucifix in hand, took the lead of
the army, which he drew irresistibly after him. Three other Capuchins were also
in the ranks of the army. Although the most exposed to danger, Lorenzo was not
wounded, which was universally regarded as due to a miraculous protection. The
city was finally taken, and the Turks lost 30,000 men. As however they still exceeded
in numbers the Christian army, they formed their lines anew, and a few days later
another battle was fought. It always the chaplain who was at the head of the army.
"Forward!" he cried, showing them the crucifix, "Victory is ours." The Turks were
again defeated, and the honour of this double victory was attributed by the general
and the entire army to Lorenzo.
Having resigned his office of vicar-general in 1605, he was sent by
the pope to evangelize Germany. He here confirmed the faith of the Catholics,
brought back a great number to the practice of virtue, and converted many heretics.
In controversies his vast learning always gave him the advantage, and, once he
had won the minds of his hearers, his saintliness and numerous miracles completed
their conversion. To protect the Faith more efficaciously in their states, the
Catholic princes of Germany formed the alliance called the "Catholic League".
Emperor Rudolph sent Lorenzo to Philip III of Spain to persuade him to join the
League. Having discharged this mission successfully, the saintly ambassador received
a double mandate by virtue of which he was to represent the interests of the pope
and of Madrid at the court of Maximilian of Bavaria, head of the League. He was
thus, much against his wishes, compelled to settle in Munich near Maximilian.
Besides being nuncio and ambassador, Lorenzo was also commissary general of his
order for the provinces of Tyrol and Bavaria, and spiritual director of the Bavarian
army. He was also chosen as arbitrator in the dispute which arose between the
princes, and it was in fulfillment of this rtle that, at the request of the emperor,
he restored harmony between the Duke of Mantua and a German nobleman. In addition
to all these occupations he undertook, with the assistance of several Capuchins,
a missionary campaign throughout Germany, and for eight months travelled in Bavaria,
Saxony, and the Palatinate.
Amid so many various undertakings Lorenzo found time for the practices
of personal sanctification. And it is perhaps the greatest marvel of his life
to have combined with duties so manifold anunusually intense inner life. In the
practice of the religious virtues St. Lorenzo equals the greatest saints. He had
to a high degree the gift of contemplation, and very rarely celebrated Holy Mass
without falling into ecstasies. After the Holy Sacrifice, his great devotion was
the Rosary and the Office of the Blessed Virgin. As in the case of St. Francis
of Assisi, there was something poetical about his piety, which often burst forth
into canticles to the Blessed Virgin. It was in Mary's name that he worked his
miracles, and his favourite blessing was: "Nos cum prole pia benedicat Virgo Maria."
Having withdrawn to the monastery of Caserta in 1618, Lorenzo was hoping to enjoy
a few days of seclusion, when he was requested by the leading men of Naples to
go to Spain and apprise Philip III of the conduct of Viceroy Ossuna. In spite
of many obstacles raised by the latter, the saint sailed from Genoa and carried
out his mission successfully. But the fatigues of the journey exhausted his feeble
strength. He was unable to travel homeward, and after a few days of great suffering
died at Lisbon in the native land of St. Anthony (22 July, 1619), as he had predicted
when he set out on his journey. He was buried in the cemetery of the Poor Clares
of Villafranca.
The process of beatification, several times interrupted by various
circumstances, was concluded in 1783. The canonization took place on 8 December,
1881. With St. Anthony, St. Bonaventure, and Blessed John Duns Scotus, he is a
Doctor of the Franciscan Order.
The known writings of St. Lorenzo of Brindisi comprise eight volumes
of sermons, two didactic treatises on oratory, a commentary on Genesis, another
on Ezechiel, and three volumes of religious polemics. Most of his sermons are
written in Italian, the other works being in Latin. The three volumes of controversies
have notes in Greek and Hebrew. [Note: In 1959 Pope John XXIII proclaimed St.
Lorenzo da Brindisi a Doctor of the Universal Church. His feast is kept on 6 July.]
F. Candide, ed.
Transcribed by: Paul T. Crowley
This text is cited October 2004 from The Catholic Encyclopedia, New Advent online edition URL below.
POLYKASTRO (Ancient city) CAMPANIA
d.c. 590, feastday: October 26 (Catholic). Confessor and a shepherd known for miracles. He lived at Policastro, Italy, and served as a subdeacon. According to Pope St. Gregory I the Great, he was responsible for the remarkable achievement of raising a man from the dead.
RAVENNA (Town) EMIGLIA ROMANA
d.c. 303, feastday: August 21 (Catholic). Martyr of Sardinia, Sicily, Italy, with Camerinus and Cisellus. They were beheaded. Luxorius was a soldier. Camerinus and Cisellus were newly baptized youths.
d.c. 304, feastday: February 12 (Catholic). Martyred deacon of Sardinia. His relics were translated to Benevento, Italy, around 785. He suffered under Emperor Diocletian.
d. 847, feastday: June 14
SYRACUSSES (Ancient city) SICILY
Feastday: December 13
AQUILEIA (Village) VENETO
Chromatius, a Latin writer and bishop of Aquileia, flourished at the close of the fourth century
and the commencement of the fifth. The circumstance of his baptizing Rufinus,
about A. D. 370, shews, that he properly belongs to the former. The year and place
of his birth are alike unknown. It is supposed, that he was a Roman ; but nothing
certain can be ascertained respecting his native place. Though he condemned the
writings of Origen, his friendship for Rufinus continued unabated. Rufinus also
dedicated to him some of his works, especially his Latin translation of Eusebius's
ecclesiastical history. That Jerome had a great esteem for him may be inferred
from the fact that he inscribed to him his commentaries on the prophet Habakkuk
and some other writings. He urged Jerome to translate the Hebrew Scriptures into
Latin. Being afterwards displeased with this father, he advised him in a letter
to cease attacking Rufinus, and thus to put an end to the quarrel subsisting between
those who had formerly been friends. He was a strenuous defender of Chrysostom's
cause in the West, for which he received the thanks of the latter. Chromatius
is supposed to have died about 410. Jerome styles him, most learned and holy;
but he seems to have been a man of judgment and determination rather than of great
abilities. When Anastasius, the Roman pontiff, condemned both Origen and Rufinus,
and signified his decision to Chromatius, the bishop of Aquileia was so far from
coinciding with the pontifical decree, that he received Rufinus into the communion
of the church. Of his works there are extant Homilies and some Tracts on the beatitudes,
on the remainder of Matthew's Gospel, chap. v., part of chap. vi., and on Matth.
iii. 14. A few epistles also remain. The best edition of these pieces is that
in the Bibliotheca Patrum, vol. v., Lugd. 1677. They had been previously published
at Basel, 1528; at Louvain, 1646; and at Basel, 1551. The epistle to Jerome respecting
Rufinus, and one addressed to the emperor Honorius in defence of Chrysostom, have
been lost. Among Jerome's works there is an epistle concerning the nativity of
the blessed Mary addressed to Jerome under the names of Chromatius and Heliodorus,
and another bearing the same names directed to the same father. Both are spurious.
Several epistles addressed to Chromatius by Jerome are extant among the voluminous
works of the latter.
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
CAGLIARI (Town) SARDINIA
Lucifer, bishop of Cagliari, hence surnamed Calaritanus, first appears in ecclesiastical
history as joint legate with Eusebius of Vercelli from pope Liberius to the council
of Milan (A. D. 354), where, along with his colleague, he displayed such determined
firmness in withstanding the demands of the Arian emperor, that he was first cast
into prison, and then transported from place to place as an exile. every where
enduring hardships and cruelty. While residing at Eleutheropolis in Syria he composed
in vigorous but coarse and unpolished style his chief work, entitled Ad Constanetium
Augustum pro Saneto Athanasio Libri II., which, although containing forcible arguments
in favour of the truth, is characterised by such outrageous intemperance of expression,
that many passages bear more resemblance to the ravings of a furious madman than
to the calm reasoning which would become a Christian minister. Constantius, either
in anger or contempt, inquired of Lucifer, through Florentius, the magister officiorum,
whether he was really the author of this invective, but no immediate punishment
appears to have followed the bold acknowledgment, and any scheme of vengeance
which might have been meditated was frustrated by the death of the tyrant. The
violent and ungovernable temper of the Sardinian prelate, who was now restored
to freedom, along with other victims of religious persecution, soon began to introduce
confusion and discord among his own friends. He increased the disorders which
agitated the church at Antioch by interfering in their disputes, and ordaining
Paulinus bishop, in opposition to Meletius; and when his proceedings were censured
by Eusebius, who had been despatched to Antioch by the Alexandrian synod to quell
these tumults, he did not hesitate to anathematise his old tried friend, so long
the companion of his dangers and misfortunes. Finding that his extreme opinions
received no sanction from the ecclesiastical authorities either in the East or
West, and that he was disclaimed even by Athanasius, who at one time had spoken
of his writings in terms of the warmest admiration, he retired to his native island,
and there founded the small sect of the Luciferiani. The distinguishing tenet
of these schismatics was, that no Arian bishop, and no bishop who had in any measure
yielded to the Arians, even although he repented and confessed his errors, could
enter the bosom of the church without forfeiting his ecclesiastical rank, and
that all bishops and others who admitted the claims of such persons to a full
restoration of their privileges became themselves tainted and outcasts -- a doctrine
which, had it been acknowledged at this period in its full extent, would have
had the effect of excommunicating nearly the whole Christian world. Lucifer died
during the reign of Valentinian, pro-bably about A. D. 370.
The works of this fierce polemic, which, although all alike deformed
by the same unseemly harshness and passion, are extremely valuable, on account
of the numerous quotations from Scripture every where introduced, may be arranged
in the following order:
I. Epistola ad Eusebium, written in the month of March or April, 355.
II. De non conveniendo cum Haereticis, written between 356 and 358, at Germanica,
while suffering under the persecution of Eudoxius, the Arian. bishop of that place.
III. De Regibus Apostolicis, written at Eleutheropolis in 358. IV. Ad Constantium
Augustuum pro Sanclo Athanasio, Libri II., written at the same place, about 360.
V. De non parcendo in Deum delinquentibus, written about the same time with the
preceding. VI. Moriendum pro Filio Dei, written about the beginning of 361, on
being interrogated respecting the authorship of the tract Ad Conestantium. VII.
Epistola ad Florentium Magistirum Officiorum, written at the same time with the
preceding. An Epistola ad Catholicos, written while imprisoned at Milan, is lost.
The Editio Princeps of the works of Lucifer appeared at Paris, 8vo.
1568, superintended by Joannes Tillius, bishop of Meaux (Meldensis), and dedicated
to pope Pius the Fifth. Although in many respects very imperfect, it was reprinted
without alteration in the Magna Bibliotheca Patrum, fol. Colon. 1618, vol. iv.
p. 121, and also in the Paris collection. But even these are superior to the text
exhibited in the Biblioth. Patrum Max. fol. Lugdun. 1687, vol. iv. p. 181, since
here we find not only many changes introduced without MS. authority, but all the
scriptural quotations accommodated to the vulgate version. Much better than any
of the preceding is the edition contained in the Bibliotheca Patrum of Galland,
vol. vi. p. 115 (fol. Venet. 1770), but by far the best is that published by the
brothers Coleti (fol. Venet. 1778), whose labours presented this father for the
first time in a satisfactory form. (Hieronym. de Viris III. 95, Advers. Luciferian.
Dial.; Rufin. H. E. i. 30; Sulp. Sever. H. S. ii. 48; Socrat. H. E. iii. 5; Sozomen.
H. E. v. 12; Theodoret. H. E. iii. 4; Schenemann, Biblioth. Patr. Lat. i. Β§ 8,
where very full information concerning the different editions will be found.)
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
ROME (Ancient city) ITALY
Liberius, the successor of Julius as bishop of Rome, was ordained on the twenty-second
of May, A. D. 352, at a period when the downfall of the usurper Magnentius being
no longer doubtful, the Arians were straining every nerve to excite Constantius
against their orthodox antagonists. The conduct of Liberius when he first assumed
the papal dignity is involved in.much obscurity. If we believe that either of
the letters found among the fragments of Hilarius (frag. iv. col. 1327, and 1335,
ed. Bened. fol. Paris, 1693), --the first inscribed Epistola Liberii Episcopi
Urbis Romae ad Orientales Episcopos, and written apparently in 352; the second,
belonging to a much later date, but containing allusions to the same events, Delectissimis
Fratribus Presbyteris et Coepiscopis Orientalibus-- is genuine, there can be no
doubt that at the outset of his career he took a violent part against Athanasius,
and even excommunicated him from the Roman church. On the other hand, Dupin employs
no less than seven distinct arguments to prove that the first must be spurious,
although he says nothing with regard to the second, and both are by many divines
regarded as Arian forgeries. It is at all events certain that the pope soon after
displayed the utmost devotion to the cause of the persecuted Catholics; for after
the legates deputed by him to the council of Arles, (A. D. 353), Vincentius of
Capua, and Marcellinus, another Campanian bishop, had been gained over, after
his representatives at Milan (A. D. 354), Eusebius of Vercelli, and Lucifer of
Cagliari, had been driven into exile, after nearly all the prelates of the West
had yielded to the influence of the court, Liberius stood firm to the truth; and
although violently hurried from Rome to the presence of the emperor, he chose
rather to suffer banishment than to subscribe the condemnation of one, whom he
believed innocent. But after two years spent at Beroea, this noble resolution
began to fail. He made overtures of submission, probably through Demophilus, the
heretic bishop of the city where he had been compelled to take up his abode, and,
having been summoned to Sirmium, signed in the presence of the council there assembled
(the third, A. D. 357), the Arian creed sanctioned by that conclave, and the decrees
against Athanasius. Upon this he was permitted to return to Rome, there to exercise
a divided power along with a certain Felix, who had been nominated his successor.
But the zeal of the people in favour of their ancient pastor frustrated this amicable
arrangement. Violent tumults arose, Constantius yielded to the vehement display
of popular feeling, Felix resigned, and his departure from the city was signalised
by an inhuman massacre of his adherents. Liberius passed the remainder of his
life in tranquillity, dying in A. D. 366, not however, we are assured, until he
had once more changed his profession, by recanting all his errors and becoming
a Catholic.
I. The correspondence of Liberius as exhibited by Coustant comprises twelve epistles. 1. Ad Osium. 2. Ad Caecilianum. 3. Ad Eusebium Vercellensem. 4. Ad Constantium Augustum. 5, 6. Ad Eusebium Vercellensem. 7. Ad Eusebium, Dionysium, et Luciferum exsules. 8. Ad Orientales. 9. Ad Ursacium, Valentem, et Germinium, bishops in the imperial court. 10. Ad Vincentium Capuanum. 11. Ad Catholicos Episcopos Italiae. 12. Ad universes Orientis orthodoxos Episcopos, in Greek.
We find also ascribed to him :
II. Dicta ad Eusebium spadonem, dum ipsum ut in Athanasium subscribens Imperatori obtemperaret adhortabatur.
III. Dialogus Libe ii et Constantii Imperatoris, triduo antequam in exilium deportaretur, habits.
IV. Oratio Liberii Marcellinam S. Ambrosii sororem dato virginitatis velo consecrantis.
Of the letters, eight (1, 2, 4, 7, 8, 9, 10, 11) have been transmitted to us among the fragments of St. Hilarius, three (3, 5, 6) were first extracted by Baronius from the archives of the church at Vercelli, and one (12) is preserved by Socrates, H. E. iv. 12. The Dicta is found in the treatise of Athanasius Ad Monachos, the Dialogus in Theodoret, H. E. ii. 16, the Oratio in Ambrosius de Virgin. iii. 1, 2, 3.
For full information with regard to the works of this father and discussions
on the authenticity of the various pieces, see Constant, Epistolae Pontificum
Rom. fol. Paris, 1721, p. 421, and Galland, Bibliotheca Patrum, vol. v. p. 65,
fol. Venet. 1769, who rejects epistles 8, 9, 10, as fabrications. (Amm. Marc.
xv. 7; Hieronym. Chron. ; Sulp. Sever. ii.; Socrat. H. E. iv. 12; Sozomen. H.
E. iv. 15; Theodoret, H. E. ii. 17.)
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
SARDINIA (Island) ITALY
Eusebius Vercellensis, an active champion of orthodoxy during the troubles which agitated the church
in the middle of the fourth century, was a native of Sardinia, passed his early
life as an ecclesiastical reader at Rome, and in A. D. 340 was, by Pope Julius,
ordained bishop of Vercelli, where, although an utter stranger, he in a very brief
space acquired the love and respect of all by the simplicity of his life, and
by the interest Which he manifested in the spiritual welfare of his flock and
his clergy. The latter he was wont to assemble in his house and retain for long
periods, living with them in common, and stimulating them by his example to acts
of devotion and self-denial. This is said to be the first instance upon record
of an attempt to combine the duties of an active priesthood with monastic observances,
and is belived to have led the way to the institution of regular canons, and to
have suggested many of the principles upon which cathedral establishments were
formed and regulated. Eusebius, in A. D. 354, at the request of Liberius, undertook,
in company with Lucifer of Cagliari and the deacon Hilarius, an embassy to Constantius,
by whom the persecution of Athanasius had been sanctioned. In consequence of their
urgent representations the council of Milan was summoned the following year, where
Eusebius pleaded the cause of the true faith with so much freedom and energy,
that the Arian emperor, we are told, in a transport of rage drew his sword upon
the orator, whom he banished on the spot to Scythopolis, a city in the Decapolis
of Syria. From thence he was transported into Cappadocia, and afterwards to the
Thebaid, where he remained until restored to liberty by the edict of Julian, published
in A. D. 362, pronouncing the recall of the exiled prelates. Repairing to Alexandria,
in compliance with the request of Athanasius, he was present at the great council
(of 362), and his name is appended to the proceedings, being the only signature
expressed in Latin characters. From Alexandria, Eusebius proceeded to Antioch,
where he attempted in vain to heal the dissensions excited by the election of
Paulinus; and after visiting many churches in the East, returned at length to
his own diocese, where he died, according to St. Jerome, in A. D. 370.
We possess three Epistolae of this father:
1. Ad Constantium Augustum.
2. Ad presbyteros et plebes Italiae, written on the occasion of his banishment,
to which is attached Libellus facti, a sort of protest against the violent conduct
of the Arian bishop Patrophilus, who was in some sort his jailor during his residence
at Scythopolis.
3. Ad Gregorium Episc. Hisp., found among the fragments of Hilarius (xi. § 5).
He executed also a translation of the commentary drawn up by his namesake, Eusebius
of Caesareia, on the Psalms; and an edition of the Evangelists, from a copy said
to be transcribed by his own hand, preserved at Vercelli, was published at Milan,
1748, by J. A. Irico.
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
Hilarius, surnamed Diaconus, a native of Sardinia, a deacon of the church at Rome in the
middle of the fourth century, and hence designated Hilarius Diaconus, to distinguish
him from others of the same name, was deputed by Pope Liberius, along with Lucifer
of Cagliari, Eusebius of Vercclli, and Pancratius, to plead the cause of the orthodox
faith before Constantius at the council of Milan. Upon this occasion he defended
the principles of Athanasius with so much offensive boldness, that he was scourged
by order of the emperor, and condemned to banishment, along with his companions.
Of his subsequent history we know little, except that he adopted the violent opinions
of Lucifer to their full extent, maintaining that not only Arians, but all who
had held any intercourse with them, as well as heretics of every description,
must, even after an acknowledgment of error, be re-baptized before they could
be admitted into the communion of the Catholic church, and from this doctrine
he was sarcastically styled by Jerome a second Deucalion.
Two treatises are sometimes ascribed to this Hilarius, both of very
doubtful authenticity. One of these, Commentarius in Epistolas Pauli, has frequently
been published along with the writings of Ambrosius; the other, Quaestiones Veteris
et Novi Testamenti, among the works of Augustin.
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Jan 2006 from The Perseus Project URL below, which contains interesting hyperlinks
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