Listed 32 sub titles with search on: Religious figures biography for wider area of: "NIKOMIDIA Ancient city TURKEY" .
NIKOMIDIA (Ancient city) TURKEY
Georgius, of Nicomedeia. He held the office of chartophylax (record-keeper) in
the Great Church at Constantinople, whence he is sometimes called Georgius Chartophylax
(but he must not be confounded with Georgius Chartophylax Callipolitanus, and
was afterwards archbishop of Nicomedeia. He lived in the latter part of the ninth
century, and was the friend of Photius, many of whose letters are addressed to
him. Combefis has confounded him with Georgius Pisida, and has placed him in the
reign of Heraclius, two centuries before his proper period. Several of his Homiliae
are ptliished in the Novum Auctarium, of Combefis, vol. i. Three Idiomela (hymns
or pieces set to music peculiar to them), written by him, are contained in the
same collection, and a Latin translation of several of his Homiliae, and of two
of his Idiomela, one of them in praise of St. John Chrysostom, the other in praise
of the Nicene Fathers, are contained in the Bibliotheca Patrum (vol. xii., ed.
Lyon., 1677). Beside the homilies in Combefis, ascribed to George of Niconmedeia,
another in the same collection On the Natirity of the Virgin, aseribed there to
Andreas of Crete, is supposed to be by him. Among his many unpublished works a
Chronicon is enumerated; but there is difficulty in distinguishing between the
Chronica of the various Georges. A homily or tract by Athanasius On the Presentation
of Christ in the Temple is in some MSS. ascribed to George of Nicomedeia. (Allatius,
Ibid.; Fabric. Bibl. Gr. vol. viii., vol. x.; 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
Eusebius, of Nicomedeia, the friend and protector of Arius, was maternally connected,
though distantly, with the emperor Julian, and born about A. D. 324. He was first
bishop of Berytus (Beyrout) in Syria, and then of Nicomedeia, which Diocletian
had made his residence, so that it was in fact the capital of the Eastern empire
till Constantine fixed his court at Byzantium. He first comes under the notice
of history by taking the part of Arius after his excommunication by Alexander,
bishop of Alexandria. He wrote a defence of the heretic to Paulinus, bishop of
Tyre, and the letter is preserved in Theodoret (i. 6). Eusebius states in it his
belief that there is one Being Unbegotten and one Begotten by Him, but not from
his substance, having no share in the nature or essence of the Unbegotten, but
yet pros teleian homoioteta diatheseos te kai dunameos tou Pepoiekotos genomenon.
So warmly did Eusebius take part with Arius, that the Arians were
sometimes called Eusebians; and at the Nicene council he exerted himself vigorously
against the application of the term homoousios to the Son. But his opposition
was unsuccessful, the Homoousians triumphed, and Eusebius joined his namesake
of Caesareia in affixing his signature to the Creed, though he took the word in
a sense which reduces it merely to homoios kat ousian.
He declined, however, to sign the anathema which the council issued
against Arius, though not, as he says in the petition which he afterwards presented
to the bishops, "because he differed from the doctrine as settled at Nicaea,
but because he doubted whether Arius really held what the anathema imputed to
him." (Soezom. ii. 15.) But very soon after the council had broken up, Eusebius
shewed a desire to revive the controversy, for which he was deprived of his see
and banished into Gaul. On this occasion Constantine addressed a letter to the
people of Nicomedeia, censuring their exiled bishop in the strongest manner, as
disaffected to his government, as the principal supporter of heresy, and a man
wholly regardless of truth. (Theodor. Hist. Eccl. i. 20.) But he did not long
remain under the imperial displeasure. Constantia, the emperor's sister, was under
the influence of an Arian presbyter, and was thereby induced to plead in favour
of that party with her brother, and one result of her interference was the restoration
of Eusebius to his see; and he soon so completely regained Constantine's favour,
as to be selected to administer baptism to him in his last illness. His Arian
feelings however broke out again. He procured the deprivation ot Eustathius, bishop
of Antioch, and, if we may believe Theodoret (i. 21), by suborning a woman to
bring against him a false accusation of the most infamous kind He was an active
opponent of Athanasius, and exerted himself to procure the restoration of Arius
to the full privileges of churchmanship, menacing Alexander, bishop of Constantinople,
with deposition unless he at once admitted him to the holy communion, in which
he would have succeeded but for the sudden death of Arius. Soon after this Alexander
died, and Eusebius managed to procure his own election to the vacant see, in defiance
of a canon against translations agreed to at Nicaca. IIe died about A. D. 342.
Though Eusebius lies under the disadvantage of having his character
handed down to posterity almost entirely by the description of theological enemies,
yet it is difficult to imagine that lie was in any way deserving of esteem. His
signature to the Nicene creed was a gross evasion, nor can he be considered to
have signed it merely as an article of peace, since he was ever afterwards a zealous
oppotent of its principles. It can scarcely be doubted that he was worldly and
ambitious, and if Theodoret's story above referred to be true, it would be horrible
to think that a Christian bishop should have been guilty of such gross wickedness.
At the same time, considering the entire absence of the critical element in the
historians of that age, the violent bitterness of their feelings on subjects of
theological controversy, and the fact that Theodoret wrote many years after Eusebius's
death, we shall be slow to believe in such an accusation, which rests only on
the authority of the most vehement of the church historians of the time, while
Socrates, the most moderate and least Orednlous, merely says (i. 18), that Eustathius
was deposed nominally for Sabellianism, " though some assign other causes;"
and Sozomen (ii. 18) tells us, that some accused Eustathius of leading an irregular
life, but does not hint that this charge rested on a wicked contrivance of Eusebius.
Athanasius himself gives another cause for the deposition of Eustathius--that
Eusebius had accused him of slandering Helena, the mother of Constantine. (Athan.
Hst. Ari. § 5.) We regret in this instance, as in others, that we have not the
complete work of Philostorgius, the Arian historian, who, however, in one of his
remaining fragments, does not hesitate to attribute miracles to Eusebius. (Waddington,
Church Hist. ch. vii.) Athanasius (Orat. ii.) considers him as the teacher rather
than the disciple of Arius; and afterwards, when the Arians were divided among
themselves into parties, those who maintained the perfect likeness which the substance
of the Son bore to that of the Father (Homoiousians) against the Consubstantialists,
on the one hand, and the pure Arians, or Anomoians, on the other, pleaded the
authority of this Eusebius. The tenets of this party were sanctioned by the Council
of Seleuceia, A. D. 359. (Theodor. l. c. ; Sozom. l. c.; Socrates, ii. 5; Cave,
Hist. Lit. vol. i.; Neander, Kirchengeschichte, vol. ii.; Tillemont, sur les Ariens,
art. 66; see also an encyclical letter from the synod of Egyptian bishops to be
found in Athan. Apol. c. Ar. § 10.)
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
Gerontius, bishop of Nicomedeia. He was ordained or acted as deacon at Milan under Ambrose, but having asserted that he had in the night seen the she-daemon Onoscelis (i. e. " the ass-legs," so called from her form), had seized her, shaved her head, and set her to grind in the mill, Ambrosius, deeming the relator of such tales unfit for the deaconship, ordered him to remain at home for some time, and purify himself by penitence or penance. Gerontius, instead of obeying, went to Constantinople, and being a man of winning address, made friends at the court there, and obtained by their means the bishoprick of Nicomedeia, to which he was ordained by Helladius, bishop of Caesareia in Cappadocia, for whose son he had, by his interest, procured a high military appointment at court. Ambrose, hearing of his appointment, wrote to Nectarius, bishop of Constantinople (who held that see front A. D. 381 to 397) to depose Gerontius, and so prevent the continuance of so glaring a violation of all ecclesiastical order. Nectarius, however, could effect nothing; but when Chrysostom, two years after his accession to the patriarchate, visited the Asiatic part of his province (A. D. 399), Gerontius was deposed. The people of Nicomedeia, to whom his kindness and attention, shown alike to rich and poor, and the benefits of his medical skill, for which he was eminent, had endeared him, refused to acknowledge his successor, Pansophius, and went about the streets of Nicomedeia and of Constantinople, singing hymns and praying for the restoration of Gerontius. They served to swell the number of the enemies of Chrysostom; and in the synod of the Oak (A. D. 403), Gerontius appeared as one of his accusers. (Sozom. H. E. viii. 8; Phot. Bibl. cod. 59.)
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
Himerius. Bishop of Nicomedeia, where he succeeded Nestorius, but was deposed by Maximian, in A. D. 432. (Murat. in the Anecdot. Graec. ad Ep. Firmi.)
d. 306, feastday: September 10
Feastday: September 8 (Catholic calendar), August 26 (Orthodox calendar)
d. unknown, feastday: April 7
d. 307, feastday: May 19
d. 303, feastday: December 21
d. 303, feastday: September 7
d.c. 304, feastday: March 13 (Catholic). Martyr with Modesta and Patricia, at Nicomedia. They were husband, wife. and daughter. in some lists they were martyred with nineteen companions
d.c. 311, feastday: December 1
d. 303, feastday: March 12
d. 284, feastday: January 3
d. 845, feastday: March 7
Joannes of Nicomedeia, presbyter of the church of Nicomedeia in Bithynia, in
the time of Constantine the Great, wrote Marturion tou hagiou Badileos epidkopou
Amadeias, Acta Martyrii S. Basilei Episcopi Amasiae, which is given in the Acta
Sanctorum of the Bollandists, Aprilis, vol. iii.; the Latin version in the body
of the work (p. 417), with a preliminary notice, by Henschen, and the Greek original
in the Appendix. An extract from the Latin version, containing the history of
the female saint Glaphyra, had been given previously in the same work. (Januar.
vol. i). The Latin version of the Acta Martyrii S. Basilei had been already published
by Aloysius Lippomani (Vitae Sanctor. Patrum, vol. vii.) and by Surius. (De Probatis
Sanctorum Vitis, a. d. 26 Aprilis.) Basileus was put to death about the close
of the reign of Licinius, A. D. 322 or 323; and Joannes, who was then at Nicomedeia,
professes to have conversed with him in prison. Cave thinks that the Acta have
been interpolated apparently by Metaphrastes. (Acta Sanctorum, ll. cc. ; Cave,
Hist. Litt. vol. i.).
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