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 also ii. 21, 40, and 22, 42; iii. 3, 17; Ep. 93, 43). In support of his argument he quoted the decision of a council at Carthage of 270 bishops, who, having debated for 75 days, concluded, as the words of Augustine seem to imply, that traditors ought to be invited to receive rebaptism, but if they declined to do so ought to be admitted to communion. He adds that down to the time of Macarius, 348, communion was not refused to Catholics by Donatists (Aug. Ep. 93, 43). Of this council no other record exists than the statement of Tichonius, who gives it no date. His book has perished, but is probably the same either as the one in three books mentioned by Gennadius under the title Bellum Intestinum, or the one entitled Expositiones Diversarum Causarum, unless these two titles refer to one book only, in which, says Gennadius, Tichonius mentions some ancient councils (''de Scr. Eccl.'' 18). Though denounced strongly for his inconsistency by St. Augustine, he appears to have continued his allegiance to the Donatists (Aug. ''de Doctr. Chr.'' iii. 30; Gennad. u.s.), and while still belonging to them wrote another book entitled The Seven Rules or Keys of Christian Life, which was discussed by Augustine in his work de Doctr. Christ. iii. 30–42. Its main heads are: (1) The church is the Lord's body, indivisible from Him, so that in Scripture language applicable to Him is applied also to the church. (2) The two-fold Body of the Lord, i.e. the distinction between bad and good people in the church. (3) The promises and the law. (4) Genus and species. Readers must be careful not to ascribe to the one what belongs to the other, e.g. in explaining Ezek. xxxvi. 23, which must be compared with N.T. and the promise of baptism there contained. The "new land" is the church to be gathered from all nations, but not yet revealed. (5) Concerning Jewish expressions denoting time, as "three days and three nights," etc., and also such numbers as 7, 10, 12, etc. (6) Concerning what he calls Recapitulation. (7) The personality of Satan. Tichonius also wrote a commentary on the Revelation, which, Gennadius tells us, he interpreted entirely in a spiritual sense—that the human body is an abode of angels ("angelicam stationem corpus esse"); that the Millennium in a personal sense is doubtful, that there is only one resurrection in which human bodies of every sort and age will rise, and that of the two resurrections mentioned, one is to be understood of the growth of grace in the soul of man and in the church. The Seven Rules are printed at length in the ''Bibl. Max. Patr.'' (Lyons, 1677), vi. 49, and ''Bibl. Patr.'' Galland. (Venice, 1765), viii. 107. Prof. F. C. Burkitt pub. a critical ed. of them in the ''Camb. Texts and Studies'' 1894), iii. 1.

[H.W.P.]

Timotheus (7) I., archbp. of Alexandria, unanimously elected, as Theodosius I. affirms (Cod. Theod. t. vi. p. 348; Tillem. vi. 621), on the death of his brother, Peter II., in the latter half of Feb. 381. He was an elderly man of high character, who had sat at the feet of Athanasius; and his distinguishing epithet of ἀκτήμων (Coteler. Eccl. Gr. Mon. i. 366) indicates that he had parted with all his property. The council of Constantinople met in May 381; he and his attendant suffragans arrived late, and did not contribute to the peace of the assembly (Greg. Naz. Carm. de Vita Sua, 1800 ff.). They were annoyed at finding Gregory of Nazianzus established in the see of Constantinople; their jealousy of the "oriental" bishops who had "enthroned him" broke forth in angry debate. They assured Gregory that they had no objection to him personally; but they probably resented the disgrace of Maximus, who had attempted, by the aid of some Egyptian bishops, to possess himself of the see. Gregory was glad to take this opportunity of resigning it, and Timotheus perhaps presided over the council during the few days between this abdication and the appointment of Nectarius (Tillem. ix. 474). The third canon gave to the see of Constantinople the second rank throughout the church; Neale says that Timotheus "refused to allow" its "validity" (Hist. Alex. i. 209). The council of Aquileia alludes to some annoyance given to him and Paulinus of Antioch by those whose orthodoxy had previously been suspected (Ambr. Ep. 12); yet that he did not break off openly from the majority is proved by the law of July 30, 381, in which Theodosius names him as one of the centres of Catholic communion (Soz. vii. 9; cf. Tillem. ix. 720). His episcopate was brief and uneventful. Facundus transcribes a letter of his to Diodore of Tarsus, referring to Athanasius as having spoken highly of Diodore, and professing his own inability to do justice to his virtue and orthodox zeal (Pro Defens. Tri. Capit. iv. 2). Timotheus wrote an account of several eminent monks, which Sozomen used (vi. 29). His 18 "canonical answers" to requests by his clergy for direction are interesting, and became part of the church law of the East (see Beveridge, Pand. Can. ii. 165; Galland. vii 345). He died on Sun., July 20, 385 (see Tillem. vi. 802), and was succeeded by Theophilus.

[W.B.]

Timotheus (18), commonly called Aelurus, a Monophysite intruder into the see of Alexandria. He had been at first a monk, then a presbyter under Dioscorus, and soon after the deposition of the latter at the council of Chalcedon had come into collision with his successor. Deposed from office and banished into Libya (Mansi, Concil. vii. 617), he awaited, as his opponents afterwards said, the death of the emperor Marcian (ib. 525, 532). When that occurred in Jan. 457, he returned to Alexandria, and practised the artifice which apparently procured him the epithet αἴλουρος, "cat." "Creeping" at night to the cells of certain ignorant monks, he called to each by name, and on being asked who he was, replied, "I am an angel, sent to warn you to break off communion with Proterius, and to choose Timotheus as bishop" (Theod. Lect. i. 1). Collecting a band of turbulent men, he took possession, in the latter part of Lent, of the great "Caesarean" church, and was there lawlessly consecrated by only two bishops, whom Proterius and the Egyptian synod had deposed, and who, like himself, had been sentenced to exile. Thus, without the countenance of a single legitimate prelate (see Mansi, vii. 585) "he enthroned himself," as 14 Egyptian bishops express it in their memorials to the emperor Leo I. and to Anatolius of Constantinople (ib. 526, 533), while the real