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 himself in seemingly orthodox words; and both in this work and in his letter to John he treats John as a brother-bishop whom he holds in high esteem. Meanwhile, the more intemperate partisans of Pelagius resorted to open violence. The dialogue of Jerome against the Pelagians, though mild compared with his other controversial works, incensed them, and they proceeded to burn the monasteries of Bethlehem. The attitude of John at this time cannot be gathered with any certainty. That he was in any way an accomplice in such proceedings is incredible. Nothing of the sort appears from the letters of Jerome, though he speaks in a resigned manner of his losses. Complaints, however, of the ill-treatment of Jerome and the Roman ladies at Bethlehem reached pope Innocent, who wrote to John a letter (Hieron. Ep. cxxxvii., ed. Vall.) of sharp rebuke. He does not imply that John had been accessory to the violence; but, considering that a bishop ought to be able to prevent such acts or at least relieve their consequences, he bids him take care that no further violence is done, on pain of the laws of the church being put in force against him. The view here taken of these transactions, which is that of Zöckler (Hieron. pp. 310–316), is opposed by Thierry (St. Jerome, bk. xii. c. iii.), who looks upon John as a partisan of Pelagius and as the enemy of Jerome to the end. John was now at the close of his career. Possibly the letter of Innocentius never reached him, for it can hardly have been written, as Vallarsi shews (pref. to Hieron. sub. litt. cxxxv.–cxxxviii.), before 417, and John died (see Ceillier, vii. 497, etc.) on Jan. 10 in that year. After a troubled episcopate of 30 years and a life of from 60 to 65 years, failing health may have prevented his exercising full control in this last and most painful episode of his career.

Several works are attributed to him (see Ceillier, vii. 97, etc.). Gennadius (30) mentions one which he wrote in his own defence; but no work of his is extant. He must, therefore, always be viewed through the medium of other, mostly hostile, writers, and through the mists of controversy.

[W.H.F.]

Joannes (217) III., bp. of Jerusalem, 513–524. On the banishment of Elias, bp. of Jerusalem, by the emperor Anastasius, John, deacon of the Anastasis, was forcibly thrust into his episcopal seat by Olympius, prefect of Palestine, on his engaging to receive Severus of Antioch into communion and to anathematize the decrees of Chalcedon (Cyrill. Scythop. Vit. S. Sab. cc. 37, 56). Such an engagement awoke the orthodox zeal of St. Sabas and the other fathers of the desert, who successfully used their influence with the new-made bishop to prevent the fulfilment of the compact, which Olympius lacked sufficient firmness to enforce. Anastasius, recalling Olympius, dispatched in his room a name-sake of his own, who had offered to forfeit 300 pounds of gold if he failed to induce John to fulfil his agreement, 517. The prefect Anastasius surprised the unsuspicious bishop and threw him into prison until he should fulfil his promise. This step delighted the populace, who regarded John as having obtained Elias's seat by fraud. Zacharias, one of the leading men of Caesarea, gaining a secret interview with the imprisoned bishop, persuaded him to feign assent to Anastasius's requirements and promise, if he would release him from prison, to publicly signify, on the following Sunday, his agreement to the original conditions. Anastasius, believing John's professions, liberated him. On the Sunday a vast concourse assembled, including 10,000 monks. Anastasius was present with his officials to receive the expected submission. John, having ascended the ambo, supported by Theodosius and Sabas, the leaders of the monastic party, was received with vociferous shouts, "Anathematize the heretics!" "Confirm the synod!" When silence was secured, John and his two companions pronounced a joint anathema on Nestorius, Eutyches, Soterichus of the Cappadocian Caesarea, and all who rejected the decrees of Chalcedon. Anastasius, utterly unprepared for this open violation of the compact, was too much terrified by the turbulent multitude, evidently prepared for violence, and hastily escaped to Caesarea. The emperor, though furious, had too much on his hands to attend to ecclesiastical disputes at Jerusalem, and John was allowed to go unpunished. The death of Anastasius in 518, and the succession of Justin, changed the whole situation. Orthodoxy was now in the ascendant. The whole East followed the example of the capital, and John could, without fear of consequences, summon his synod to make the same profession of faith with his brother-patriarch in the imperial city, and was received into communion by pope Hormisdas, at the request of Justin (ib. c. 60). John died 524, after an episcopate of 11 years. Theophan. Chronogr. p. 136; Tillem. ''Mém. eccl.'' xvi. 721; Fleury, H. E. livre xxi. cc. 27, 28; Le Quien, ''Or. Christ.'' iii. 185.

[E.V.]

Joannes (346) I., bp. of Rome after Hormisdas, Aug. 13, 523, to May 18, 526. The emperor Justin, having during the pontificate of Hormisdas restored the churches in the East to orthodoxy and communion with Rome, continued to shew his orthodox zeal by the persecution of heretics. Having already suppressed the Eutychians and Nestorians, he issued in 523 a severe edict against Manicheans, condemning them, wherever found, to banishment or death (Cod. Justin. leg. 12). Justin's edict had debarred other heretics from public offices, but had excepted the Arian Goths because of his league with Theodoric, the Gothic king of Italy. Soon afterwards, however, he proceeded against the Arians also, ordering all their churches to be consecrated anew for the use of the Catholics. Theodoric, who, though an Arian, had hitherto granted toleration to Catholics in his own dominions, remonstrated with the emperor by letter, but without effect. He therefore applied to the bp. of Rome, whom he sent for to Ravenna, desiring him to go to Constantinople to use his influence with the emperor, and threatening that, unless toleration were conceded to Arians in the East, he would himself withhold it from Catholics in the West. John went ( 525), accompanied by five bishops and four senators. The unprecedented event of a visit by