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A Dictionary of Greek and Roman biography and mythology (ed. William Smith) 8 8 Browse Search
Demosthenes, Speeches 11-20 1 1 Browse Search
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Browsing named entities in A Dictionary of Greek and Roman biography and mythology (ed. William Smith). You can also browse the collection for 335 AD or search for 335 AD in all documents.

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Apollina'ris 2. APOLLINARIS, father and son, the former presbyter, the latter bishop, of Laodicea. The father was born at Alexandria. He taught grammar first at Berytus and afterwards at Laodicea (about A. D. 335), where he married, and became a presbyter of the church. Apollinaris and his son enjoyed the friendship of the sophists Libanius and Epiphanius. They were both excommunicated by Theodotus, bishop of Laodicea, for attending the lectures of Epiphanius, but they were restored upon their profession of penitence. Being firm catholics, they were banished by Georgius, the Arian successor of Theodotus. Works When Julian (A. D. 362) issued an edict forbidding Christians to teach the classics, Apollinaris and his son undertook to supply the loss by transferring the Scriptures into a body of poetry, rhetoric, and philosophy. They put the historical books of the Old Testament into poetry, which consisted partly of Homeric hexameters, and partly of lyrics, tragedies, and comedies,
Alexandria. (Socrat. H. E. 1.25; Rufin. H. E. 1.5.) On the arrival of Arius in Alexandria, A. D. 331, Athanasius, notwithstanding the threats of Eusebius and the strict orders of the emperor, refused to receive him into the communion of the church; for new outbreaks took place at Alexandria, and the Meletians openly joined the Arians. (Athanas. Apolog. § 59.) Eusebius, who was still the main supporter of the Arian party, had secured its ascendancy in Syria, and caused the synod of Tyre, in A. D. 335, to depose Athanasius, and another synod held in the same year at Jerusalem, to revoke the sentence of excommunication against Arius and his friends. The attempt of Arius to re-establish himself at Alexandria failed notwithstanding, and in A. D. 336, he travelled to Constantinople to have a second interview with the emperor. he again presented his confession of faith, which was apparently orthodox. Hereupon Alexander, bishop of Constantinople, who had hitherto refused recognising Arius as
with the object of gaining them over to the true faith; in the nine which follow an attempt is made to bring home conviction to the obstinate ignorance of the Jews; the remainder are devoted to the instruction of catechumens and penitents. Date Doubts have been entertained with regard to the period when he flourished. Rigaltius concluded, from a conjectural emendation of his own upon the text of an obscure passage (Instruct. 33.5), that it contained an allusion to pope Sylvester (A. D. 314-335), the contemporary of Constantine the Great; but the careful and accurate researches of Cave and Dodwell have clearly proved that Commodianus belongs to the third century (comp. Instruct. 6.6), and may with tolerable certainty be placed about A. D. 270. Assessment The Instructiones display much devotion and a fervent zeal for the propagation of the Gospel, but from their harshness, dryness, and total want of all poetic fire, they present few attractions as literary productions. Versifica
Delma'tius or DALMA'TIUS. 1. Son of Constantius Chlorus and his second wife, Flavia Maximiana Theodora. From his half-brother, Constantine the Great, he received the title of censor, which had lain dormant since the attempt of Decius to revive it in the person of Valerian, and now appears for the last time among the dignities of Rome. Delmatius was entrusted with the task of investigating the charge brought by the Arians against Athanasius of having murdered Arsenius, bishop of Hypselis [ATHANASIUS, p. 394], and appears to have died before the year A. D. 335. (Tillemont, Histoire des Empereurs, vol. iv. p. 288.) He was the father of
eting of the council of Antioch (A. D. 329 or 330), at which Eustathius of Antioch was deposed [EUSTATHIUS, No. 1] ; for he was present at the council. His account of the proceedings there was one of the authorities used by Socrates and Sozonten; though Socrates says that some of his statements were inconsistent with each other. He afforded shelter about the same time to Eusebius of Emesa or Emisa [EUSEBIUS of EMIAS], when driven from his see, and succeeded in procuring his restoration. In A. D. 335 he was present at the council of Tvre. In A. D. 347 he did not attend the council of Sardica, his enemies said it was through fear: in his absence he was sentenced to be deposed and excommunicated, but the sentence does not appear to have been carried into effect. He admitted to communion Cyril of Jerustalem [CYRILLUS of JERUSALEM], who had been deposed (A. D. 358) by Acacius, bishop of Caesareia in Palestine, and int A. D. 359 headed the predominant party of the Semi-Arians, at the counci
A Dictionary of Greek and Roman biography and mythology (ed. William Smith), Joannes or Joannes Archaph (search)
arge of murder, ascertaining that Arsenius was alive, and obliged them to remain quiet. John professed to repent of his disorderly proceedings, and to be reconciled to Athanasius; and returned with his party into the communion of the orthodox church : but the reconciliation was not sincere or lasting : troubles broke out again, and a fresh separation took place; John and his followers either being ejected from communion by the Athanasian party, or their return opposed. The council of Tyre (A. D. 335), in which the opponents of Athanasius were triumphant, ordered them to be re-admitted; but the emperor deeming John to be a contentious man, or, at least, thinking that his presence was incompatible with the peace of the Egyptian church, banished him (A. D. 336) just after he had banished Athanasius into Gaul. The place of his exile, and his subsequent fate, are not known. (Sozomen, H. E. 2.21, 22, 25, 31; Athanasius, Apol. contra Arianos, 100.65-67, 70, 71; Tillemont, Mémoires, vol. vi.
hyras [ATHANASIUS]. Our Macarius forsook his trade to follow a monastic life, in which he attained such excellence, that Palladius (ibid. 100.19) says that, though younger than Macarius the Egyptian, he surpassed even him in the practice of asceticism. Neither the time nor the occasion of his embracing a solitary life is known, for the Macarius mentioned by Sozomen (H. E. 6.29) appears to be a different person. Tillemont has endeavoured to show that his retirement took place not later than A. D. 335, but he founds his calculation on a misconception of a passage of Palladius. Macarius was ordained priest after the Egyptian Macarius, i. e. after A. D. 340, and appears to have lived chiefly in that part of the desert of Nitria which, from the number of the solitaries who had their dwellings there, was termed "the Cells" ("Cellae," or "Cellulae," ta\ kelli/a); but frequently visited, perhaps for a time dwelt, in other parts of the great Lybian wilderness, and occasionally at least of the
A Dictionary of Greek and Roman biography and mythology (ed. William Smith), (search)
ius repented almost immediately of the nomination of Maximus to Diospolis, and readily consented to his remaining at Jerusalem, taking him for his assistant in the duties of the episcopal office, and his intended successor, fearing lest Eusebius of Caesaraea and Patrophilus of Scythopolis should procure the election of a favourer of Arianism. (Sozomen, H. E. 2.20.) On the decease of Macarius some time between A. D. 331 and 335, Maximus succeeded him, and was present at the council of Tyre, A. D. 335, when Athanasius was condemned. Sozomen records (H. E. 2.25) that at this council Paphnutius, a bishop of the Thebais or Upper Egypt, and himself a confessor, took Maximus by the hand, and told him to leave the place: "For," said he, "it does not become us, who have lost our eyes and been hamstrung for the sake of religion, to join the council of the wicked." This appeal was in vain, and Maximus was induced by some unfairness to subscribe the decree condemning Athanasius. However, he soon