Page:Dictionary of Christian Biography and Literature (1911).djvu/385

 Venusia, in Apulia, where, having again called upon Felix to surrender the sacred writings, he condemned him to death for disobedience. Felix suffered by beheading, Aug. 30, on which day he is commemorated by Bede. There is considerable confusion as to details in different versions of the Acts, which d’Achery and Baluze have in vain endeavoured to remedy. ''Martyr. Vet. Roman. Bedae, Adonis, Usuardi; Baronius, Annal. 302, cxvii.-cxxiii.; Ruinart, Acta Sincera; Surius; d’Acherii Spicileg.'' t. xii. 634; Baluz. Miscell. t. ii. p. 77; Tillem. v. 202.

[G.T.S.]

Felix (186) of Nola. [ (8).]

Felix (212). [ .]

Firmilianus (1), St., bp. of Caesarea in Cappadocia, one of the greatest prelates of his time. In 232 he already occupied his see (Eus. vi. 26, 27), though Cave (Hist. i. p. 123) speaks of 233 as the year of his elevation. When Origen soon after left Egypt, Firmilian induced him to visit Cappadocia; subsequently he paid Origen long visits in Judaea to advance his own knowledge of theology (Eus. l.c.). He urged Dionysius of Alexandria to attend the council of Antioch, held to repudiate Novatianism (ib. vi. 46; cf. Routh, R. S. iii. 51).

In 256 he is addressed by Cyprian in a letter now lost as to the Asiatic practice of rebaptizing those baptized by heretics. In his long reply (Cyp. Ep. 75) Firmilian describes it as impossible to add much to the strength of Cyprian's arguments. He is clear as to the antiquity of the practice in Asia, which he regards as ratified by the action of the council of Iconium in the case of the Montanists. He speaks of several meetings of the Cappadocian bishops, one immediately before his writing. Baronius, Labbe, and other Roman writers have been anxious to prove that the baptismal dispute originated with Firmilian and the East, but the attempt is against the whole tenor of Cyprianic correspondence as well as the express statement of Eusebius (vii. 3). To Firmilian the see of Jerusalem appears to be the central see, so far as such an idea arises. He presided at Antioch, 266, in the first synod held to try Paul of Samosata, and visited Antioch twice on this business (Concil. Antioch. contr. Paul. Samos. in Routh, R. S. iii. 304; Eus. vii. 30). Imposed upon by Paul's promises, he procured the postponement of a decision against him. But when it was necessary to convene another synod in 272, Firmilian, who was to have again presided, died on his journey, at Tarsus. To his contemporaries his 40 years of influential episcopate, his friendship with Origen and Dionysius, the appeal to him of Cyprian, and his censure of Stephanus might well make him seem the most conspicuous figure of his time.

Routh (vol. iii. p. 149) points to him as one of the oldest authorities who states with precision the anti-Pelagian doctrine. Basil (de Spiritu Sancto, xxix.) speaks of his discourses as early testimonies to the exactness of his own doctrine, and quotes his agreement with Cyprian on baptism in the epistle to Amphilochius (Ep. 188).

[E.W.B.]

Flavianus (4) I., bp. of Antioch, 381-404. Born at Antioch, of a distinguished family, he was still very young when his father's death left him heir of his considerable property. As bishop he continued to occupy the family mansion at Antioch, which he devoted to the reception of the sick and distressed of his flock. Chrysostom, in his highly coloured eulogium pronounced on receiving priest's orders at his hands, records that he was remarkable from his earliest years for temperance and contempt of luxury, although early deprived of parental control and exposed to temptations incident to youth, wealth, and good birth. Theodoret (H. E. ii. 24) relates that, when a half-concealed Arianism was triumphing, Flavian, with his friend Diodorus (afterwards bp. of Tarsus), left his home and adopted the life of a solitary. The necessities of the times soon recalled them to Antioch, where as laymen they kept alive an orthodox remnant. Leontius was then the intruding bp. of Antioch, and, while a Eusebian at heart, sought by temporizing to preserve a hollow peace in his church. The counsel of the orthodox bp. Eustathius, before he was expelled from Antioch (c. 328), was that his adherents should maintain the unity of the church and continue in communion with his successors in the see; but there was no small risk of their being thus gradually absorbed by the Eusebians and losing hold of the Catholic faith. This danger was strenuously met by Flavian and Diodorus. They rallied the faithful about them, accustomed them to assemble round the tombs of the martyrs, and exhorted them to adhere steadfastly to the faith. They are said by Theodoret to have revived the antiphonal chanting of the Psalms, which tradition ascribed to Ignatius (ib. ii. 24; Socr. H. E. vi. 8). Leontius endeavoured to check the growing influence of these gatherings by causing them to be transferred from the martyries without the walls to the churches of the city, but this only increased their popularity and strengthened the cause of orthodoxy. Flavian and Diodorus became all-powerful at Antioch; Leontius, being unable to resist them, was compelled to retrace his steps (Theod. ii. 24).

Leontius was succeeded by Eudoxius, then by the excellent Meletius, who was deposed, and in 361 by Euzoïus, the old comrade of Arius. Euzoïus was repudiated with horror by all the orthodox. Those who had till now remained in communion with the bishops recognized by the state, separated themselves and recognized Meletius as their bishop. The old Catholic body, however, who bore the name of Eustathians, would not submit to a bishop, however orthodox, consecrated by Arians, and continued to worship apart from their Meletian brethren, as well as from Euzoïus, having as leader Paulinus, a presbyter highly esteemed by all parties. This schism between two orthodox bodies caused much pain to Athanasius and others. A council at Alexandria, early in 362, wisely advised that Paulinus and his flock should unite with Meletius, who had now returned from exile; but the precipitancy of Lucifer of Cagliari perpetuated the schism by ordaining Paulinus bishop. The Arian emperor Valens came to reside at Antioch in June 370; and this was the signal for a violent persecution of the orthodox. Meletius was banished a third time, and the duty of ministering to the faithful under their prolonged trials devolved