Listed 32 sub titles with search on: Religious figures biography for wider area of: "PELOPONNISOS Region GREECE" .
ARGOS (Town) ARGOLIS
Petrus of Argos. There were two bishops of Argos of the name of Peter, authors
of works extant in MS. or print. One of these wrote an Elogium Cosmae et Damiani
SS. Anargyrorumn in Asia s. Oratio in sanctos et gloriosos Anargyros et Thaumaturgos
Cosmum et Damianum, which has never been printed (Fabric. Bibl. Grace.vol. x.
p. 214, vol. xi. p. 336; Cave, Hist. Litt. vol. ii. Dissert. i. p. 15). The other,
who is termed Petrus Siculus or Peter the Sicilian, and acquired his bishopric
after A. D. 790, wrote a life of St. Athanasius, bishop of Methone in the Peloponnesus
; and is probably the same person as the Petrus Siculus who was sent by the emperor
Basil the Macedonian to Tabrica in the district or on the frontier of Melitene
near the Euphrates, to negotiate an exchange of prisoners, apparently with the
chiefs of the Paulicians ; a purpose which, after a residence of nine months,
he effected. He wrote an account of the Paulicians, or as he designated them,
Manichaeans. Both these works have been published in a Latin version:
1. The life of St. Athanasius is given in the Latin version of the jesuit Franciscus
Blanditius in the Acta Sanctorum of the Bollandists, Januar. vol. ii. p. 1125,
&c. It is entitled Petri Siculi, humillimi Argirorum Episcopi, Funebris Oratio
in B. Athanacsium, Methones Episcopum.
2. The account of the Paulicians was translated into Latin, and published by Matthaeus
Raderus, 4to. Ingolstadt, 1604. and has been reprinted in various editions of
the Bibliotheca Patrum. It is entitled Petri Siculi Historia de vane et stolida
Manichaeorum Haeresi tanquam Archiepiscopo Bulgarorum nuncupata. It is in the
sixteenth volume of the Lyon edition of the Bibliotheca, fol. 1677. It is to be
observed that Le Quien considers the Elogium SS. Cosmace et Damiani to be by Petrus
Siculus, and not by another Peter. (Miraeus, Auctarium de Scriptor. Eccles. c.
256; Vossius, De Historicis Graecis, lib. iv. c. 19; Cave, Hist. Litt. ad ann.
870, vol. ii. p. 55; Acta Sanctorum, l. c. ; Fabric. Biblioth. Grace. vol. x.
p. 201; Le Quien, Oriens Christianus, vol. ii. col. 184.)
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited June 2005 from The Perseus Project URL below, which contains interesting hyperlinks
KORINTHOS (Ancient city) PELOPONNISOS
Bacchylus. Bishop of Corinth, whom Eusebius mentions among the prominent second-century
churchmen, is known only by the part he took in sustaining Pope Victor I in the
Quartodeciman controversy. When that pope, determining to have the Roman paschal
computation universally accepted, wrote to secure the co-operation of influential
churches, many synods were held and their presiding bishops wrote to Victor, all,
with the exception of the Asiatics in support of his design. Among them was Bacchylus.
It might be that Bacchylus held a synod, but in writing gave his letter
a personal rather than a collective form. No text of the letter is extant, the
sources above referred to containing the only available data.
John B. Peterson, ed.
Transcribed by: Dick Meissner
This extract is cited June 2003 from The Catholic Encyclopedia, New Advent online edition URL below.
Bacchylus (written Bakchullos, by Eusebius, but given with only one l by Jerome,
Ruffinus, Sophronius, and Nicephorus), bishop of Corinth, flourished in the latter
half of the second century, under Commodus and Severus. He is recorded by Eusebius
and Jerome as having written on the question, so early and so long disputed, as
to the proper time of keeping Easter. From the language of Eusebius, Valesius
is disposed to infer that this was not a Synodical letter, but one which the author
wrote in his own individual capacity. But Jerome says expressly, that Bacchylus
wrote "de Pascha ex omnium qui in Achaia erant episcoporum persona". And in the
ancient Greek Synodicon, published by Paphus at Strasburg in 1601, and inserted
in both editions of Fabricius's Bibliotheca Graeca, not only is this council registered
as having been held at Corinth by Bacchylides, archbishop of that place, and eighteen
bishops with him, but the celebration of Easter is mentioned as the subject of
their deliberations. Notwithstanding the slight change of the name, and the designation
of Bacchylides as archbishop of Corinth, there can be no reasonable doubt that
he is the same with the bishop mentioned by Eusebius and Jerome (Euseb. Hist.
Eccl. v. 22, 23 ; Jerome, de Viris Illustr. c. 44).
STEMNITSA (Village) TRIKOLONES
Patriarch of Ierossolima (1645-1660).
KARYES (Village) LAKEDEMONA
METHONI (Ancient city) MESSINIA
Mechitar is the name taken by Peter Manuk, founder of the religious order of Mechitarists,
when he became a monk. A native of Sebaste (Sivas) in Lesser Armenia, born 7 February,
1676, of parents reputed noble, he was left until the age of fifteen in the care
of two pious nuns. Then he entered the cloister of the Holy Cross near Sebaste,
and the same year (1691), was ordained deacon by Bishop Ananias. Shortly afterwards,
impelled by his thirst for knowledge, he left the cloister -not putting off the
habit or infringing his vows (the Eastern monk could, for a proper reason, lawfully
leave the enclosure) and set forth, in the company of a doctor of that city, for
Etchmiadzin, the capital of Greater Armenia, persuaded that it was the centre
of civilization and the home of all the sciences. During the journey he met with
a European missionary and a fellow Armenian, whose accounts of the wonders of
the West changed the course of his life. Stirred with an admiration of Western
culture and the desire to introduce it among his countrymen, he wandered from
place to place, earning a scanty living by teaching. After eighteen months he
returned to Sebaste where he remained for some time, still ambitious to study
Western civilization. Even then he had conceived the idea of founding a religious
society -suggested, doubtless, by the well-intentioned but long since suppressed
association of the "United Brothers"- which would labour to introduce Western
ideas and Western influence into Armenia. This would imply a formal reunion of
the Armenian Church with Rome, and there would be an end of that wavering between
Constantinople and Rome, so injurious to the spiritual and intellectual welfare
of his country. At Sebaste, he devoted himself to the reading of the Armenian
sacred writers and the Syrian and Greek Fathers in translations, and, after a
vain attempt to reach Europe from Alexandria, he was ordained priest (1696) in
his own city, and (1699) received the title and staff of doctor (Vartabed) . Then
he began to preach, and went to Constantinople with the intention of founding
an Armenian College. He continued his preaching there, generally in the church
of St. George, gathered some disciples around him, and distinguished himself by
his advocacy of union with the Holy See. Serious trouble ensued with a violent
persecution of the Catholics by the Turks excited by the action of Count Ferrol,
minister of Louis XIV at Stamboul, who carried off to Paris the anti-Catholic
Patriarch of Constantinople. Naturally, the fervour of Mechitar and his disciples
in the Catholic cause, and the success of their preaching singled them out for
special attention. The two patriarchs, urged by a schismatic, Avedik, led the
attack. Mechitar wisely dismissed his disciples and himself took refuge in a Capuchin
convent under French protection. Pursued by his enemies, he escaped to the Morea,
thence to Venetian territory, finding shelter in a Jesuit house. He attributed
his safety to our Blessed Lady, under whose protection, on 8 Sept., the Feast
of her Nativity, he had solemnly placed himself and his society.
The Venetians kindly gave him some property at Modon (1701),
where he built a church and convent, and laid the foundations of the Mechitarist
Order. Clement XI gave it formal approval in 1712, and appointed
Mechitar Abbot. Three years later war broke out between Venice and the Porte,
and the new abbey was in jeopardy. The abbot, leaving seventy of his monks behind,
crossed over to Venice with sixteen companions with the intention of beginning
a second foundation. It was well that he did so for the Venetians were defeated
and the Morea was regained by the Turks. Modon was taken, the monastery destroyed
and the monks dispersed. The house rented at Venice proved too small and Mechitar
exerted all his influence to obtain the gift of San Lazzaro, an island about two
miles south-east of the city, not far from the Lido. His request granted, he restored
the old ruined church, and a second time built a monastery for his monks. This
establishment has remained undisturbed in the hands of the Mechitarists to the
present day. At S. Lazzaro he devised many schemes for the regeneration of his
country. An accusation brought against him at Rome -not a personal charge but
one connected with the labours undertaken by the orde- resulted in a better understanding
with the Holy See, and the personal friendship of the pope. He lived at S. Lazzaro
for thirty years, busy with his printing-press and his literary labours, and died
at the age of seventy-four, on 16 April, 1749. Since his death he is always spoken
of by his children as the Abbas Pater, Abbai hairm.
The most important of his literary works are the following: "Commentary
on the Gospel of St. Matthew" (1737); "Commentary on Ecclesiasticus" (Venice);
"Armenian Grammar"; "Armenian Grammar of the Vulgar Tongue"; "Armenian Dictionary"
(1744, and in two volumes, Venice, 1749-69); "Armenian Catechism", both in the
literary and vulgar tongues; "A Poem on the Blessed Virgin"; "Armenian Bible"
(1734).
J.C. Almond, ed.
Transcribed by: Douglas J. Potter
This text is cited Dec 2005 from The Catholic Encyclopedia, New Advent online edition URL below.
ANO TRIKALA (Village) TRIKALA KORINTHIAS
1508 - 1579
Patron Saint of Kefallonia, who was born in Trikala.
DIMITSANA (Village) ARCADIA
1746 - 1821
1410 - 1492
KORINTHOS (Town) PELOPONNISOS
Bishop of Corinth about 170. The date is fixed by the fact that he
wrote to Pope Soter (c. 168 to 176).
Dionysius is only known to use through Eusebius. Eusebius knew a collection
of seven of the “Catholic Letters to the Churches” of Dionysius, together
with a letter to him from Pinytus, Bishop of Cnossus,
and a private letter of spiritual advice to a lady named Chrysophora, who had
written to him. Eusebius first mentions a letter to the Lacedaemonians, teaching
orthodoxy, and enjoining peace and union. A second was to the Athenians, stirring
up their faith exhorting them to live according to the Gospel, since they were
not far from apostasy. To the Nicomedians he wrote against Marcionism. Writing
to Gortyna and the other
dioceses of Crete, he praised
the bishop, Philip, for his aversion to heresy. To the Church of Amastris
in Pontus he wrote at the
instance of Bacchylides and Elpistus, mentioning the bishop's name as Palmas;
he spoke in this letter of marriage and continence, and recommended the charitable
treatment of those who had fallen away into sin or heresy. Writing to the Cnossians,
he recommended their bishop, Pinytus, not to lay the yoke of continence too heavily
on the brethren, but to consider the weakness of most.
But the most important letter is that to the Romans, the only one
from which extracts have been preserved.
John Chapman, ed.
Transcribed by: Christine J. Murray
This extract is cited June 2003 from The Catholic Encyclopedia, New Advent online edition URL below.
KORINTHOS (Ancient city) PELOPONNISOS
d. 3rd century, feastday: April 16
Codratus (Kodratos), an ancient physician, saint, and martyr, who was born at Corinth in the third century after Christ. His parents, who were Christians and persons of rank and wealth, died while he was quite young. When he was grown up, he applied himself to the study and practice of medicine, and also took every opportunity of endeavouring to convert his fellow-citizens to Christianity. He was put to death, together with several other Christians, about the year 258, at the command of Jason, the governor of Greece at that time; and there is an interesting account of his martyrdom in the Acta Sanctorum, Mart. vol. ii. p. 5. His memory is observed on the 10th of March both by the Roman and Greek Churches.
d. 1st century, feastday: October 4
d.c. 170, feastday: April 8
Dionysius. Bishop of Corinth in the latter half of the second century after Christ, distinguished himself among the prelates of his time by his piety, his eloquence, and the holiness of his life. He not only watched with the greatest care over his own diocese, but shewed a deep interest in the welfare of other communities and provinces, to which he addressed admonitory epistles. He died the death of a martyr, about A. D. 178. None of his numerous epistles is now extant, but a list of them is preserved in Eusebius (H. E. iv. 23) and Hieronymus (de Script. 27), and a few fragments of them are extant in Eusebius (ii. 25, iv. 23). In one of them Dionysius complains that during his lifetime some of his epistles had been interpolated by heretics for the purpose of supporting their own views. (Cave, Hist. Lit. i.)
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
METHONI (Ancient city) MESSINIA
Josephus of Methone. A defence of the Florentine council A. D. 1439, and of the union there negotiated
between the Greek and Latin churches, in reply to Marcus Eugenicus of Ephesus,
is extant, tinder the name of Joseph, bishop of Methone (Modon), in the Peloponnesus.
It is entitled Apologia eis to grammation kuruu Markou tou Eugenikou metropoliton
Ephesou, Responsio ad Libellum Domini Marci Eugenici Metropolitae Ephesi, and
is given, with a Latin version by Jo. Matt. Caryophilus, in the Concilia (vol.
xiii. col. 677, &c., ed. Labbe, and vol. ix. col. 54:9, &c., ed. Hardouin). Of
this Joseph of Methone, Sguropulus relates that he represented himself to the
patriarch Joseph of Constantinople [No. 7], when the latter touched at Methone,
on his voyage to Italy to attend the council, as favourable to the opinions of
the Greek church. If so, his subsequent change was countenanced by the example
of the patriarch himself, and of the leading prelates who attended the council.
There is also extant another defence of the Florentine council, entitled Ioannou
tou Protoiereos tou Plousiadenou Dialexis peri tes diaphoras tes ouses meson Graikon
kai Datinon eti te kai peri tes hieras kai hagias sunodou tes en Phlorentia genomenes,
Joannis Archipresbyteri Plusiadeui Disceptatio de Differentiis inter Graecos et
Latinos et de Sucrosancta Synodo Florentina. Allatits and Fabricius identify the
two writers, and suppose that Joannes Plusiadenus changed his name to Josephus
on becoming bishop of Methone. Allatius founds his supposition on the fact, that
a MS. of the Responsio ad Marcum Ephesinum, in the Ambrosian library at Milan,
bears in its title the name of Joannes Plusiadenus; to which it may be added that
there are or were extant in modern Greek, according to the statement of Allatius,
some MS. Conciones in dies Quadragesimalis Jejunii, by Joseph of Methone, in the
title of which he is surnamed Plusiadenus. Cave denies the identity of the two,
because Sguropulus has called Joseph of Methone a Latin (o Hpomaion episkopos),
but this probably only refers to his support of the opinions of the Latin church.
Oudin translates the expression "a Romanorum auctoritate derivans".
The Disceptatio de Differentiis, &c., was published by Allatius in his Graecia
Orthodoxa, vol. i. p. 583, &c., 4to. Rome, 1652. The author of the Disceptatio
refers to a defence of the Quinque Capitula Concilii Florentini, which he had
previously written, and which is not known to have been published ; but Oudin
suspects it is the Apologiu pro quinque Capitibus Concilii Florentini, commonly
ascribed to Georgius Scholarius, or Genundius, of Constantinople. We may here
add, that this Apologia has been printed not only in Latin, as stated in the artcle
referred to, but also in Greek (Rome, 1577), and in modern Greek, with a Latin
version (Rome, 4to. 1628). Nicolaus Comnenus cites a work of Joannes Plusiadenus,
Antirrheticum, Secundum contra Marcum Ephesiunm. (Allatius, Graec. Orthod. l.
c., and Epilog. ad Vol.I.; Cave, Hist. Litt. vol. ii., Appendix, by Wharton, pp.
151, 167; Fabric. Biblioth. Graec., vol. v. p. 60, vol. xi. p. 458; Oudin, Commentar.
de Scriptor. Eccles. vol. iii. col. 2422.)
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