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having met John, was often admired when he spoke in the church, and he was held in honor and became known to many of the men in power and to the emperor himself and to the empress. 8.10.3 And when John journeyed to Asia, he entrusted the church to him; for he considered him a devoted friend, treating him with flattery. But he took more care to gratify his hearers and to please the people with his sermons. But John, having learned these things, grew jealous, as they say, with Sarapion inciting him about these matters. 8.10.4 But when he returned from Asia, Severian happened to be passing by; and Sarapion, seeing him, did not rise on purpose, showing those present that he despised the man. But he, angered at this, cried out: "If Sarapion should die a cleric, Christ was not incarnate." 8.10.5 And being accused of these things by Sarapion, he was driven from the city by John as insolent and a blasphemer against God. For those brought forward to testify to these things–and they were associates of Sarapion–having concealed all that was said, testified that he had said only this, that Christ was not incarnate. But John blamed him for these things and others; "For not even if Sarapion," he said, "should not die a cleric, because of this was Christ not incarnate." 8.10.6 But the emperor's wife, as soon as these things had happened, learned of them through the partisans of Severian and immediately summoned him from Chalcedon. But John, although many were entreating him, refused to meet with him, until indeed in the church named after the apostles, placing her son Theodosius upon his knees, both begging and often adjuring him, she with difficulty reconciled him in friendship to Severian. And so I have learned these things. 8.11.1 Meanwhile, a controversy which had begun not long before had been stirred up in Egypt, whether one ought to think of God as having a human form. The majority of the monks there were of this opinion, out of simplicity taking the sacred words uncritically, having become accustomed to hearing of the eyes of God and a face and hands and all such things. 8.11.2 But those who considered the meaning hidden in the names held the opposite view, and said that those who speak such things openly blaspheme against the Divinity. And Theophilus urged that this doctrine be held in the church, and in the letter which he wrote according to custom concerning the Paschal festival, he taught that one must think of God as incorporeal and foreign to the human form. 8.11.3 But when this became clear to the Egyptian monks, they came to Alexandria; and having gathered together as one, they raised a sedition and planned to kill Theophilus as an impious man. But he, appearing at once while they were still in sedition, "I have seen you," he said, "as the face of God." 8.11.4 And what was said sufficiently softened the men, and letting go of their anger, "Therefore," they say, "if you truly believe these things, also denounce the books of Origen, since these teach the ascetics to think thus." "But to me," he said, "this had been decided long ago, and I will do as seems best to you; for I too no less blame 8.11.5 those who admire the works of Origen." And so, having thus beguiled the monks, he dissolved the sedition. 8.12.1 And perhaps this controversy would have been completely resolved then, if Theophilus had not revived it, though it had already ceased, on account of a private enmity, plotting against Ammonius and Dioscorus, and Eusebius and Euthymius, surnamed the Tall; whom we have learned from what was said before were brothers who became renowned among the philosophers in Scetis. 8.12.2 For these were especially favored by him among the monks in Egypt, and for the most part he made them his companions and house-mates; and he appointed Dioscorus bishop of Hermopolis. But he came to hate them out of his enmity towards Isidore, whom he had been eager to ordain in Constantinople after Nectarius. 8.12.3 For some say that a certain woman from the Manichaean heresy converted to the catholic church; but as she partook of the mysteries without due consideration,

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τυχὼν ᾿Ιωάννου, πολλάκις ἐπὶ τῆς ἐκκλησίας λέγων ἐθαυμάζετο, καὶ ἐν τιμῇ ἦν καὶ πολλοῖς <τῶν> ἐν δυνάμει καὶ αὐτῷ βασιλεῖ καὶ τῇ βασιλίδι γνώριμος ἐγένετο. 8.10.3 ἡνίκα δὲ ᾿Ιωάννης εἰς τὴν ᾿Ασίαν ἀπεδήμησε, τὴν ἐκκλησίαν αὐτῷ παρέθετο· κολακείαις γὰρ αὐτὸν περιέποντα φίλον εἶναι σπουδαῖον ἐνόμισεν. ὁ δὲ πλέον ἐπεμελεῖτο τοῖς ἀκροαταῖς χαρίζεσθαι καὶ τὸν λαὸν τοῖς λόγοις ἥδειν. ᾿Ιωάννης δὲ τάδε πυθόμενος ἐζηλοτύπησε μέν, ὥς φασι, Σαραπίωνος αὐτὸν ἐπὶ 8.10.4 τούτοις παρακινοῦντος. ἐπεὶ δὲ ἐκ τῆς ᾿Ασίας ἐπανῆλθεν, ἔτυχέν που παριὼν Σευηριανός· ἰδὼν δὲ αὐτὸν Σαραπίων οὐκ ἐξανέστη ἐπίτηδες τοῖς παροῦσιν ἐνδεικνύμενος ὡς ὑπερφρονεῖ τὸν ἄνδρα. ὁ δὲ πρὸς τοῦτο χαλεπήνας ἀνεβόησεν· «εἰ Σαραπίων ἀποθάνοι κληρικός, Χριστὸς οὐκ ἐνηνθρώπη8.10.5 σεν.» ἐπὶ τούτοις δὲ κατηγορηθεὶς παρὰ Σαραπίωνος ἐξηλάθη τῆς πόλεως ὑπὸ ᾿Ιωάννου ὡς ὑβριστὴς καὶ βλάσφημος εἰς θεόν. οἱ μὲν γὰρ ἐπὶ μαρτυρίᾳ τούτων παραχθέντες-ἦσαν δὲ τῶν Σαραπίωνος ἐπιτηδείων-ἀποκρυψάμενοι τὰ εἰρημένα πάντα τουτὶ μόνον εἰρηκέναι ἐμαρτύρησαν, ὡς ἄρα Χριστὸς οὐκ ἐνηνθρώπησεν. ᾿Ιωάννης δὲ καὶ τάδε καὶ τἆλλα ἐπῃτιᾶτο· «οὐδὲ γὰρ εἰ Σαραπίων», ἔφη, «κληρικὸς μὴ ἀποθάνοι, παρὰ τοῦτο Χριστὸς οὐκ 8.10.6 ἐνηνθρώπησεν.» ἡ δὲ βασιλέως γαμετή, ἅμα τε ταῦτα ἐγεγόνει, διὰ τῶν Σευηριανοῦ σπουδαστῶν ἔγνω καὶ εὐθὺς αὐτὸν ἐκ Χαλκηδόνος μετεκαλέσατο. ᾿Ιωάννης δὲ καίπερ πολλῶν ἀντιβολούντων παρῃτεῖτο τὴν πρὸς αὐτὸν ὁμιλίαν, εἰσότε δὴ ἐν τῇ ἐπωνύμῳ τῶν ἀποστόλων ἐκκλησίᾳ τοῖς αὐτοῦ γόνασιν ἐπιθεῖσα Θεοδόσιον τὸν υἱὸν λιπαροῦσά τε καὶ πολλάκις ὁρκοῦσα μόλις αὐτὸν εἰς φιλίαν τῷ Σευηριανῷ συνῆψε. καὶ τὰ μὲν ὧδε ἔγνων. 8.11.1 ᾿Εν τούτῳ δὲ οὐ πολλῷ πρότερον ἀρξαμένη ζήτησις κατὰ τὴν Αἴγυπτον κεκίνητο, εἰ τὸν θεὸν ἀνθρωπόμορφον δοξάζειν δεῖ. ταύτης δὲ τῆς γνώμης οἱ πλείους τῶν τῇδε μοναχῶν ἦσαν, ὑπὸ ἁπλότητος ἀβασανίστως τοὺς ἱεροὺς ἐκλαμβάνοντες λόγους καὶ ὀφθαλμοὺς θεοῦ καὶ πρόσωπον καὶ χεῖρας 8.11.2 καὶ ὅσα τοιαῦτα προσεθισθέντες ἀκούειν. οἱ δὲ τὴν ἐν τοῖς ὀνόμασι κεκρυμμένην διάνοιαν σκοποῦντες ἐναντίως εἶχον, καὶ τοὺς τοιάδε λέγοντας ἄντικρυς βλασφημεῖν εἰς τὸ θεῖον ἔλεγον. καὶ Θεόφιλος δὲ ταύτης ἔχεσθαι τῆς δόξης ἐν ἐκκλησίᾳ παρεκελεύσατο καὶ ἐν ἐπιστολῇ, ἣν ἐξ ἔθους περὶ τῆς πασχαλίας ἑορτῆς ἔγραψεν, ἀσώματον χρῆναι νοεῖν τὸν θεὸν εἰσηγεῖτο καὶ 8.11.3 ἀνθρώπου σχήματος ἀλλότριον. ἐπεὶ δὲ τοῦτο δῆλον ἐγένετο τοῖς Αἰγυπτίων μοναχοῖς, ἧκον εἰς ᾿Αλεξάνδρειαν· καὶ εἰς ἓν ἀθροισθέντες ἐστασίαζον καὶ ὡς ἀσεβοῦντα τὸν Θεόφιλον ἀνελεῖν ἐβουλεύοντο. ὁ δὲ παραυτίκα φανεὶς ἔτι στασιάζουσιν «οὕτως ὑμᾶς», ἔφη, «εἶδον ὡς θεοῦ πρόσωπον.» 8.11.4 τὸ δὲ ῥηθὲν ἱκανῶς ἐμάλαξε τοὺς ἄνδρας, καὶ τῆς ὀργῆς καθυφέντες «οὐκοῦν», φασίν, «εἰ τάδε ἀληθῶς δοξάζεις, καὶ τὰς ᾿Ωριγένους ἀποκήρυξον βίβλους, ὡς τῶν ἀσκουμένων ταύτας οὕτω φρονεῖν εἰσηγουμένων.» «ἀλλ' ἐμοί», ἔφη, «τοῦτο πάλαι δεδογμένον ἦν, καὶ ποιήσω ὡς ὑμῖν δοκεῖ· μέμφομαι γὰρ οὐχ 8.11.5 ἧττον κἀγὼ τοῖς τὰ ᾿Ωριγένους θαυμάζουσι.» καὶ ὁ μὲν οὕτως βουκολήσας τοὺς μοναχοὺς διέλυσε τὴν στάσιν. 8.12.1 ῎Ισως δ' ἂν καὶ ἥδε ἡ ζήτησις παντελῶς τότε διελύθη, εἰ μὴ πεπαυμένην ἤδη δι' ἔχθραν ἰδίαν ἀνεκίνησε Θεόφιλος ἐπιβουλεύων ᾿Αμμωνίῳ καὶ ∆ιοσκόρῳ Εὐσεβίῳ τε καὶ Εὐθυμίῳ τοῖς ἐπίκλην μακροῖς· οὓς ἀδελφοὺς ὄντας εὐδοκίμους γενέσθαι παρὰ τοῖς ἐν Σκήτει φιλοσοφοῦσιν ἐκ τῶν πρόσ8.12.2 θεν ἔγνωμεν. οὗτοι γὰρ ἦσαν αὐτῷ τὰ μάλιστα τῶν ἐν Αἰγύπτῳ μοναχῶν κεχαρισμένοι, καὶ τὰ πολλὰ συνομίλους καὶ συνοίκους αὐτοὺς ἐποιεῖτο· τὸν δὲ ∆ιόσκορον καὶ τῆς ῾Ερμουπόλεως ἐπίσκοπον κατέστησεν. εἰς μῖσος δὲ αὐτοῖς κατέστη ἐκ τῆς πρὸς ᾿Ισίδωρον ἔχθρας, ὃν μετὰ Νεκτάριον ἐν 8.12.3 Κωνσταντινουπόλει χειροτονεῖν ἐσπούδαζεν. οἱ μὲν γάρ φασιν ὡς γυνή τις ἐκ τῆς Μανιχαίων αἱρέσεως μετέθετο πρὸς τὴν καθόλου ἐκκλησίαν· ὡς ἀπερισκέπτως δὲ ταύτης κοινωνησάσης μυστηρίων,