Page:Dictionary of Christian Biography and Literature (1911).djvu/321

 Èpiphane (Paris, 1738); Tillemont, Mémoires, t. x. pp. 484 seq., 822 seq.; Fabricius, ''Bibl. Graec.'' ed. Harl. viii. pp. 261 seq.; Schröckh, Christliche Kirchengeschichte, t. x. pp. 3 ff.; Eberhard, Die Betheiligung des Epiphanius an dem Streite über Origenes (Trier, 1859); Lipsius, Zur Quellenkritik des Epiphanios (Wien, 1865).

[R.A.L.]

Epiphanius (17), 16th bp., 5th patriarch of Constantinople, 520-535, succeeding John II.

The eastern empire was now rising to great splendour through the victories of its generals, Belisarius and Narses. Idolatry was universally suppressed, heathen books were burnt, pagan images destroyed, the professors of the old religion imprisoned and flogged. At Constantinople the zeal of Justinian for a church policy was shewn during the patriarchate of Epiphanius by laws (e.g. in 528 and 529) regulating episcopal elections and duties. These enactments, and the passivity of Epiphanius and his clergy, are remarkable proofs of the entire absence as yet of any claims such as the clergy later asserted for exclusively clerical legislation for the spirituality.

The first conspicuous office of Epiphanius was the charge of the catechumens at Constantinople. In 519, the year before his election, he was sent with bp. John and count Licinius to Macedonia to receive the documents "libellos," or subscriptions of those who wished reunion with the Catholic church, at the request of the apocrisiarius of Dorotheus bp. of Thessalonica. On Feb. 25, 520, he was elected bishop by the emperor Justin, with the consent of bishops, monks, and people. He is described in the letter of the synod of Constantinople to pope Hormisdas as "holding the right faith, and maintaining a fatherly care for orphans" (Patr. Lat. lxiii. 483). He accepted the conditions of peace between East and West concluded by his predecessor, the patriarch John, with pope Hormisdas; ratifying them at a council at Constantinople, where he accepted also the decrees of Chalcedon. Dioscorus, agent of Hormisdas at Constantinople, writes of his fair promises, but adds, "What he can fulfil we don't know. He has not yet asked us to communion" (ib. 482). Four letters remain of Epiphanius to Hormisdas, telling him of his election, sending him his creed, and declaring that he condemned all those whose name the pope had forbidden to be recited in the diptychs. Epiphanius adopts the symbol of Nicaea, the decrees of Ephesus, Constantinople, and Chalcedon, and the letters of pope Leo in defence of the faith. His second letter was accompanied by a chalice of gold surrounded with precious stones, a patina of gold, a chalice of silver, and two veils of silk, which he presented to the Roman church. In order to make the peace general, he advises the pope not to be too rigorous in exacting the extrusion of the names of former bishops from diptychs. His excuse for the bishops of Pontes, Asia, and the East is composed in very beautiful language. The answers of Hormisdas are given in the Acts of the Council of Constantinople held under Mennas. He trusts to the prudence and experience of Epiphanius, and recommends lenity towards the returning, severity to the obdurate. Epiphanius is to complete the reunion himself. (Labbe, Concil. iv. 1534, 1537, 1545, 1546, 1555, ed. 1671; Patr. Lat. lxiii. 497, 507, 523) The severe measures by which Justin was establishing the supremacy of the Catholics in the East were arousing Theodoric, the Arian master of Italy, to retaliation in the West. Pope John I., the successor of Hormisdas, became thoroughly alarmed; and in 525, at the demand of Theodoric, proceeded to Constantinople to obtain the revocation of the edict against the Arians and get their churches restored to them (Marcellin.Chron. ann. 525; Labbe, Concil. iv. 1600). Great honour was paid to pope John in the eastern capital. The people went out twelve miles to receive him, bearing ceremonial tapers and crosses. The emperor Justin prostrated himself before him, and wished to be crowned by his hand. The patriarch Epiphanius invited him to perform Mass; but the pope, mindful of the traditional policy of encroachment, refused to do so until they had offered him the first seat. With high solemnity he said the office in Latin on Easter Day, communicating with all the bishops of the East except Timothy of Alexandria, the declared enemy of Chalcedon (Baron. 525, 8, 10; Pagi, ix. 349, 351; AA. SS. May 27; Schröckh, xvi. 102, xviii. 214-215; Gibbon, iii. 473; Milman, Lat. Christ. i. 302). In 531 the dispute between Rome and Constantinople was revived by the appeal of Stephen, metropolitan of Larissa, to pope Boniface, against the sentence of Epiphanius. Stephen was eventually deposed, notwithstanding his appeal. On June 5, 535 Epiphanius died, after an episcopate of 14 years and 3 months (Theoph. 529 in Patr. Gk. cviii. 477). All that is known of him is to his advantage.

Besides his letters to Hormisdas, we have the sentence of his council against Severus and Peter (Patr. Gk. lxxxvi. 783-786). Forty-five canons are attributed to him (Assemani, Bibl. Orient. 619).

[W.M.S.]

Epiphanius (39) Scholasticus, an ecclesiastic c. 510, of whom we know scarcely anything except that he was the friend of, the celebrated head of the Monasterium Vivariense. He apparently bore the name Scholasticus, not so much because of any devotion to literature or theology, but in the sense that word frequently had in the middle ages, meaning a chaplain, amanuensis, or general assistant of any dignitary of the church (Du Cange, Glossarium, s.v.). In this relationship, in all probability, Epiphanius stood to his distinguished master, by whom he was summoned to take a part in urging his monks to classical and sacred studies, and especially to the transcription of manuscripts. To Epiphanius was assigned the translation into Latin of the histories of Socrates, Sozomen, and Theodoret. Cassiodorus revised the work, corrected faults of style, abridged it, and arranged it into one continuous history of the church. He then published it for the use of the clergy. The book attained a high reputation. It was known as the Tripartite History; and, along with the translation of Eusebius by Rufinus, it became the manual of church history for the clergy of the West for