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 of Rome. It is not denied that his people's attachment to him, and the assurance that they would follow his return, eased the reception of Trophimus. The Novatianists forwarded to Africa the misstatement that Cornelius had restored him to his episcopal orders, and so shook the confidence of some in him; but Cyprian of his own knowledge denies the statement. It is improbable that a lapsed bishop would be obliged or allowed to do public penance. The expression that Trophimus with "penance of entreaty confessed his own fault" is itself against it, and although it is said that he made "satisfaction," it is presently added that "the return of the brethren made satisfaction for him." The restoration seems to have been made at the Roman council of June (or July) 251, from the words (Ep. 55, ix. [6], H. 11), "Tractatu cum collegis plurimis habito susceptus est." Ritschl (Cyprian von Karthago, p. 79) calls Trophimus a "sacrificatus," though the case of the sacrificati is treated separately in the next section of Ep. 55, and the words "Trofimo et turificatis" do not make it certain that he was even a "Turificatus."

[E.W.B.]

Trophimus (3), St., 1st bp. of Arles, a subject of eager controversy. According to the tradition of the see, he was the disciple of St. Paul mentioned in Acts and II. Tim., and was sent forth as a missionary to Arles by St. Peter or St. Paul, or both. As early as 417 pope Zosimus, in a letter to the bishops of Gaul, speaking of the city of Arles, says, "Ad quam primum ex hâc sede Trophimus summus antistes, ex cujus fonte totae Galliae fidei rivulos acceperunt, directus est" (Ep. 1, Patr. Lat. xx. 645); and in the same pope's letter to Hilary, bp. of Narbonne, Trophimus was "quondam ad Arelatensem urbem ab apostolica sede transmissus" (Ep. 6, Patr. Lat. ib, 667) Again, the 19 bishops of the province of Arles, writing to pope Leo about the middle of 5th cent., assert that it is known to all Gaul and to the church of Rome "prima intra Gallias Arelatensis civitas missum a beatissimo Petro apostolo sanctum Trophimum habere meruit sacerdotem, et exinde aliis paulatim regionibus Galliarum bonum fidei et religionis infusum" (Patr. Lat. liv. 1880), though it should be mentioned that the genuineness of this letter has been questioned. So, too, Ado, in his Martyrologium (Dec. 29) and Chronicon. On the other hand, Gregory of Tours, apparently quoting from the Acta of St. Saturninus, says in effect that Trophimus arrived in Gaul with the first bishops of Tours, Paris, and other cities in the consulate of Decius and Gratus, i.e. after the middle of 3rd cent.; and in a very old catalogue of the archbishops published by Mabillon, Vetera Analecta, p. 220 (Paris, 1723), he is preceded by Dionysius, as though he were the second bishop. The question, to which some bitterness has been imparted as being closely connected with the hotly resented claims of the early archbps. of Arles to a sort of primacy in Gaul, is elaborately discussed by Trichaud (Hist. de l’Eglise d’Arles, i. 21–143). The cathedral church at Arles was dedicated to Trophimus, with St. Stephen (Gall. Christ. i. 519).

[S.A.B.]

Ulfilas (Urphilas in Philostorgius), the apostle of the Goths in the 4th cent. His career is involved in much obscurity. The 5th-cent. church historians were our only source until Waitz, in 1840, discovered a MS. of the Louvre, containing an independent account, written by one of Ulfilas's own pupils, Auxentius, Arian bp. of Silistria, who is thus an original witness. This MS. gives details which shed light on the obscurity. &amp;gt;From these two sources we learn that he was born early in 4th cent., probably in 311. He was consecrated bishop when 30 years of age, possibly by Eusebius of Nicomedia, at the council of the Dedication, held at Antioch 341. In 380 he went to Constantinople, and died there the same year or early in 381. The circumstances of his life raise the question of the origin of Gothic Christianity. Philostorgius tells us that, under Valerian and Gallienus in the second half of cent. iii., the Goths from N. of the Danube invaded the Roman territory, laid waste the province of Moesia as far as the Black Sea, crossed into Asia and ravaged Cappadocia and Galatia, whence they took a vast number of captives, including many Christian ecclesiastics. "These pious captives, by their intercourse with the barbarians, brought over large numbers to the true faith, and persuaded them to embrace the Christian religion in place of heathen superstitions. Of the number of these captives were the ancestors of Urphilas himself, who were of Cappadocian descent, deriving their origin from a village called Sadagolthina, near the city of Parnassus" (Philost. H. E. ii. 5). The Goths carried back these Christian captives into Dacia, where they were settled, and where considerable numbers embraced Christianity through their instrumentality. Ulfilas, the child of one of these Christian captives, was trained in Christian principles. Socrates asserts that he was a disciple of a bishop, Theophilus, who was present at Nicaea and subscribed its creed. He was at first a reader in the church. The king of the Goths then sent him to Constantinople as ambassador to the emperor, c. 340, when he was consecrated bishop. He returned to Dacia, laboured there for 7 years, and then migrated into Moesia, driven from his original home by a persecution, probably between 347 and 350. About that period he produced his great literary work, inventing the Gothic character and translating "all the books of Scripture with the exception of the Books of Kings, which he omitted because they are a mere narrative of military exploits, and the Gothic tribes, being especially fond of war, were in more need of restraints to check their military passions than of spurs to urge them on to deeds of war" (Philost. l.c.). We next hear of him as present at the synod of Constantinople 360, when the Acacian party triumphed and issued a creed taking a middle view between those of the orthodox and Arian parties. This was the creed of the Homoean sect, headed by Acacius in the East and Ursacius and Valens in the West. It is important to note its exact words, as it defines the position of Ulfilas. The material part