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 from the opposing sect into Nestorianism. Of their joint work, the version of Theodore's liturgy survives (Brit. Mus. 7181, Rich., R.-F. Catal. p. 59—see also Rénaudot, Liturg. Or. t. i. p. 616); and the liturgy of Nestorius (ib. p. 626), still in use in the Nestorian churches, is probably their version mentioned by Ebedjesu (Catal. Assem. iii. 36), who also says they translated the O.T. (ib. 75), and adds a list of the writings of Mar Abas.

[J.GW.]

Thomas (9) Apameensis, bp. of Apamea, the metropolis of Syria Secunda; one of the bishops sent to invite pope Vigilius to the second council of Constantinople. He himself attended it. Two contemporary historians, Procopius and Evagrius (the latter praises Thomas as a "man most mighty in word and in deed"), record his tact and courage when a great peril threatened his city. In 540 Chosroes, at the head of his Persians, after burning Antioch, was reported to be marching on Apamea. The panic-stricken people entreated their bishop to strengthen them to meet their fate by displaying a piece of the true cross, a cubit in length, which was treasured in their church in a casket richly decorated with gold and gems, and usually shewn to the faithful but once a year. Thomas fixed a day for its exhibition, to which the people of the neighbouring towns also eagerly repaired; among them the parents of Evagrius, bringing with them the future historian, who vividly describes the crowds pressing to see, and seeking to kiss, the sacred wood. The bishop (as both narrators relate) took it out of the casket, and raising it up in both hands proceeded round the church, according to usage. "A flame of fire shining, but not consuming," around and above the relic, moved as he moved, lighting up the roof. This was repeated several times. The people greeted with joy this visible token of divine protection, and drew from it confident hopes of deliverance. As Chosroes approached, the bishop met him, and assured him that no resistance was contemplated by the citizens, on whose behalf he engaged that the king with a limited guard should be admitted within the gates. Chosroes accordingly, leaving his army in camp, entered with 200 men. In violation of a compact he had recently entered into with the emperor (to receive 5,000 pounds of gold paid down and 500 annually, and make no further demands), he exacted from the bishop more than 10,000 pounds of silver, and all the gold and silver ornaments in the church treasury. Thomas produced last of all the casket that enshrined the cross, and, shewing its contents to the king, said, "This alone is left; take the gold and gems—I grudge them not; only leave us the precious wood of salvation." The king granted his petition. Thomas conciliated Chosroes by assiduously courting his favour. It would be unfair to judge him hardly under circumstances of such great responsibility and peril, though he shews politic suppleness and tact rather than the higher virtues of a prelate and patriot.

[J.GW.]

Tiberius (2) II., emperor of Constantinople, 578–582. For the secular history of his reign see D. of G. and R. Biogr. We shall confine ourselves to the religious history of the period, for which the church history of the Monophysite John of Ephesus (Dr. Payne Smith's trans.) afforded fresh material. Tiberius presented a striking example of toleration in an intolerant age. The patriarchs of Constantinople were ardent opponents of the Monophysites. The patriarch, John Scholasticus, soon after the emperor's accession to the position of Caesar ( 574), called on him to persecute the Monophysites. The emperor, having extorted from the patriarch an acknowledgment of their Christian character, declared he would not become a Diocletian in persecuting such followers of Christ. Eutychius, restored after John in 577, again urged Tiberius in the same direction, and again Tiberius refused, whereupon Eutychius, of his own motion, set the laws against heresy in operation (cf. John of Ephesus, H. E. pp. 72, 201). On p. 207 John relates Tiberius's only act of persecution. He had hired an army of Goths (Arians) to fight against the Persians. They left their families at Constantinople, stipulating for the use of a church for Arian worship. Tiberius consulted the patriarch, whereupon interested parties roused the mob to hoot the emperor and accuse him of Arianism. To clear himself he permitted the mob to attack the houses of all heretics. A book concerning the nature of the resurrection, published by Eutychius, taught that the body would be impalpable like a pure spirit. Gregory, afterwards pope Gregory the Great, then a deacon and Roman apocrisiarius at the imperial court, at once detected heresy in the patriarch's teaching. The emperor, being appealed to, decided in favour of Gregory, while the patriarch was induced to burn the obnoxious book. John of Ephesus, p. 192, says that Tiberius substituted a cross on his coins for a female figure, like Venus, which Justin introduced. See also Evagr. H. E. v. 11–22; Paul Diac. ''Hist. Miscell.'' lib. xvii.; Theophan. Chronogr. i. 380–387; Baron. Annal. 582–585; Clinton's Fasti, p. 840.

[G.T.S.]

Tiburtius. [.]

Tichonius (Tychonius), an African Donatist, whose personal history is very little known, but who was conspicuous in the Donatist controversy, chiefly because Augustine mentions him in his letters to Parmenian and elsewhere. He appears to have flourished between 380 and 420, but according to Tillemont his date may be as early as 370. He was apparently a layman with a strong turn for church matters, including theology, was well versed in Scripture, and though a Donatist, revolted from the exclusive views of the sect, and occupied a position intermediate, as Neander says, between it and the church (Ch. Hist. iii. 280, ed. Clark; cf. Dr. Sparrow Simpson, St. Aug. and Afr. Ch. Divisions [1910], p. 51). Early in his career, perhaps 370–373 he published a work maintaining the universality of the church, and that no misconduct of a portion can annul the promise of God or contaminate Christians elsewhere. Consequently Catholic Christians in Africa were not cut off from the church of Christ, but still in communion with it. He pointed out the arbitrary character of the Donatist test of holiness, summing it up in the epigrammatic phrase, "quod volumus sanctum est" (Aug. c. Parm. i. 1; ii. 13, 31; see