Phileas, Bishop of Thmuis, and Martyr

CIRCA ANNUM DOMINI CCXCVI.

ST. PHILEAS BISHOP OF THMUIS AND MARTYR

NOTITIA

(GALLAND., Vel. Patr. Biblioth., tom. IV, Proleg., p. vu.)

I. Phileas, having achieved great things, was especially preeminent in doctrine and piety. He was bishop of the Thmuitan Church; he wrote on the praise of the martyrs, and later became a martyr himself. II. The letter, edited some time ago, which it is thought Phileas addressed to Meletius of Lycopolis in the name of four bishops. III. The time when such a letter was written is examined.

^A I. Phileas, by birth a Thmuitan in Egypt, according to the evidence of Jerome, was a man who had performed all the honors and duties of the city with the highest praise, and was quite famous for cultivating the philosophical disciplines, as Eusebius writes; and, what is the chief point of the matter, he was most illustrious in his piety toward God and in his courage. He was, truly, a philosopher and at the same time a divine martyr. Having accepted the bishopric of his native Church, he composed a most elegant book on the praise of the martyrs who had met their death, especially at Alexandria, for the faith of Christ; he dedicated it to the Thmuitans, and it was composed in an epistolary style. Eusebius preserved a notable fragment of this for us, from which we have transcribed it. Finally, the blessed prelate was beheaded for Christ under the same author of the persecution in Egypt as Lucian of Nicomedia was, as Jerome says: namely, in Alexandria under Maximin, about the year of Christ 307. The Acts of his martyrdom were published after the Bollandists by Theodoric Ruinart; for those which Combefisius published in Greek and Latin in the *Triumphs of the Martyrs* are considered by the learned to be less sincere.

II. We have added the complete letter, excerpted from his book *On the Alexandrian Martyrs*, which the same Phileas seems to have addressed to Meletius, the bishop of Lycopolis, in his own name and also in the name of three other bishops. This letter, along with other monuments of ecclesiastical antiquity pertaining especially to the Meletian schism, was first brought to light not long ago by the distinguished man Scipio Maffeius ^B from an ancient manuscript code of the Chapter of Verona. It is discovered that these, with the rest added to them, were translated from the Greek; and furthermore, that it is a most ancient version, and—as the most learned editor argues—written in an abrupt style of speaking. Moreover, the four bishops who are claimed to have written that letter appear listed in this order: Hesychius, Pachomius, Theodore, and Phileas; the same ones, indeed, whom Eusebius mentions in these words: "Of those, however, who at Alexandria and throughout all Egypt and the Thebaid performed a noble martyrdom, are listed Phileas and Hesychius, Pachomius and Theodore, bishops of different Churches in Egypt." And the Acts of the Passion of Saint Peter of Alexandria, published by Combefisius, exhibit them enumerated in this very same Eusebian series. Yet, Phileas, who is named first in both, is written last here. Why finally, you ask? Because Phileas was writing the letter himself, and since he surpassed the others in the praise of eloquence and doctrine, as we have just learned from Eusebius and Jerome, he named himself last for the sake of modesty: this is the conjecture of a most praiseworthy man.

III. Furthermore, if you seek the time when the letter was written, it is clearly evident that it was penned while Saint Peter, the prelate of the Alexandrian Church, was still among the living. For thus do the illustrious confessors of Christ address Meletius there: "But you, not considering the honor of our great bishop and father Peter, from whom we all hang through the hope which we have in our Lord Jesus Christ," etc. Nor is there any room left for doubt that they wrote the same letter while they were being detained in prison; so that henceforth, perhaps, Meletius seized the opportunity for fomenting a most pernicious schism in Egypt. We believe this occurred about the year 306, together with our Baronius and other learned men. ^C

ST. PHILEAS, BISHOP OF THMUIS AND MARTYR: EXCERPT FROM THE EPISTLE TO THE THMUITANS

^A Having these examples, patterns, and noble signs preserved for us in the divine and holy Scriptures, the blessed martyrs who were with us, feeling no hesitation, directed the eye of their soul purely toward the God over all. Embracing death for the sake of piety with a willing spirit, they clung tenaciously to their calling. For they well knew that our Lord Jesus Christ was made man for our sake, in order that He might utterly excise sin and deposit within us the provisions for our journey into eternal life. "For He did not count it a prize to be equal with God, but emptied Himself, taking the form of a servant; and being found in fashion as a man, He humbled Himself unto death, even death upon a cross." Thus, the Christ-bearing martyrs, pursuing ^B the greater gifts, endured every labor and all manner of torturous contrivances—not once, but even a second time, and some even more often. And when the satellites vied with one another not only to threaten them with words but to strike terror into them with deeds, they were not broken in spirit, because "perfect love casteth out fear."

^C Who could find words sufficient to recount their virtue and their fortitude under every form of torture? For when it was permitted to anyone who wished to abuse them, some were beaten with clubs, others with rods, others with scourges, while others again were beaten with leather thongs and others with ropes. The spectacle of these tortures was varied and manifold, and full of malice. For some, with their hands bound behind their backs, were suspended from the stake, and their every limb was stretched by certain machines. Then, in this state, at the command of the judge, the torturers applied the iron instruments of torture over their entire body; ^D not just on their sides, as is the custom with murderers, but they also scourged their bellies, their shins, and their cheeks. Others were suspended...

^A by one hand from the portico; the straining of all their joints and limbs caused them a torture more grievous than any other. Others were bound to the pillars, facing each other, not with their feet touching the ground; so that the weight of their bodies, dragging down, tightened the bonds even more painfully. And they endured this not only for as long as the governor spoke with them, or while he had leisure to listen, but for nearly the whole day. For when he moved on to hear others, he left behind the ministers of his office who were his attendants ^B to watch the former; if any man, overcome by the intensity of the torments, seemed ready to give in, he would order them without any mercy to be stretched by the bonds, and afterwards, as they were breathing their last, to be thrown down and dragged upon the ground. For he claimed that he had not even the slightest care for us, but that all ought to feel and act toward us as though we were no longer men. This, indeed, our enemies had devised as a second torture after the scourging.

III. Some even after these tortures lay in the stocks ^C, with their feet spread to the four holes, so that they were forced to remain lying on their backs, being unable to stand at all because of the recent scars and wounds from the scourges which they bore over their entire body. Others, thrown upon the ground, lay there due to the excessive intensity of the torments; and they presented a sight even more grievous to those who beheld them than when they were actually being tortured, bearing upon their bodies diverse and manifold inventions of torture. While these things were being done, some expired under the very torments, by their constancy striking shame into the adversary. Others, pushed into prison half-dead, finished their lives after a few days, overcome by their pains. The rest, revived by the care of those who tended them, became more confident with the passage of time and their long stay in prison. So when they were later ordered to choose whether they would rather be freed from all trouble by touching the abominable sacrifices and obtain from them the sentence of a cursed absolution, or, by refusing to sacrifice, await the sentence of death: all, without ^D hesitation, gladly

they departed with a ready spirit for death. For they knew well what had been prescribed for us in the Holy Scriptures. For he who sacrifices to strange gods, says Scripture, shall be destroyed. And again: Thou shalt have no other gods beside me (21). ^A

OF THE SAME SAINT PHILEAS OF THMUIS: EPISTLE TO MELETIUS, BISHOP OF LYCOPOLIS (22)

THE BEGINNING OF THE EPISTLE OF THE BISHOPS

HESYCHIUS, PACHOMIUS, THEODORUS, PHILEAS, to Meletius, beloved and fellow-minister in the Lord, greeting.

While we were evaluating with simplicity of mind the uncertain reports that were being heard about you—which were brought to us by certain individuals—there was announced to us conduct in the parishes ^B alien to the divine manner and ecclesiastical rule, which you are attempting—or rather, are actually performing—and which we would not wish even to hear with our ears, considering the audacity and the uncertain efforts involved in such magnitude. But since many arriving in our presence have given credence to these things, and have not doubted to bear witness to the deeds, we, being excessively astonished, have been compelled to compose these letters to you; nor can we even say what commotion (23) and sadness the ordination you performed in parishes that in no way pertain to you has provided for everyone in general, and for each one individually. Nevertheless, we have not ceased to rebuke you for a few things. It is the law of the fathers and forefathers—which you yourself do not ignore—established according to divine and ecclesiastical order: for all things are done according to the will of God and the zeal of those who are better. By them it has been established and fixed that it is not permitted for any of the bishops to celebrate ordinations in the ^C parishes of others; which law is very great indeed, and devised with wisdom. For first, one ought to examine with great scruple the conduct and life of those who are being ordained; next, that every confusion and turbulence may be removed; for with difficulty can anyone govern his own parish, and with great solicitude and many cogitations find ministers, with whom he has passed all the time of his life, and who have been nurtured in his hands. You, however, considering nothing of these things, and contemplating no future consequences, nor observing the law of our blessed fathers—received from Christ through successions—nor the honor of our great bishop and father Peter, upon whom we all depend through the hope that we have in the Lord Jesus Christ; nor (by reason of) our imprisonments and temptations, and the daily and multiplied reproaches—not even appeased by the oppressions and distresses ^D among all—have dared to overturn all things alike. For what excuse will be left for you regarding these things? But perhaps you will say: "I came to this because the flocks were needy and desolate, with no pastor remaining, lest many should be drawn away due to the incredulity of the many." But it is most certain that they were not in need: first, because there are many who are going about and are able to visit; furthermore, even if anything was being done more negligently by them, it was proper to hasten among the people and demand it of us according to merit. But they knew that they were not lacking in ministers, and therefore did not resort to seeking them from these. They knew that when we were informing them, we were either dismissing them from this inquiry, or else what seemed useful was being done with all scruple; for it was being done under one who was rebuking them, and it was being considered in hands established in uprightness. You, however, considering so manfully the deceits of certain people and empty words, having been subverted, rushed forward to ordinations. For if those standing around you were constraining you, and compelling (you) due to their ignorance of the ecclesiastical order, you ought to have taught us by letters, following the rule; and thus, what seemed expedient would have been done. If by chance some were persuading you, saying that an end had been made of us (which was not unknown to you, for there were many coming and going to us, who were able to visit), even if this had been the case, you ought to have awaited the judgment of the greater father, and the permission of this matter. But thinking of none of these things, and hoping for something else—or rather, not caring for us—you provided certain leaders for the people: for we have already learned that there have been schisms (24), because your unreasonable ordination was displeasing to many.

^A of others: showing him your own providence and an example in return, and the law by which those to be ordained are to be selected with all scrupulosity and caution. We announce to you for the future that you should strive to confirm a safe and wholesome limit for the rule.

*End of the letter of the bishops.*

After he received and read this letter, he neither wrote back, nor did he go to them at the prison, nor did he go to blessed Peter: but as all these bishops, priests, and deacons of Alexandria were suffering martyrdom at the prison, he immediately entered Alexandria. Now there was in the city a certain man named Isidore, turbulent in his ways, having the desire to be a teacher; and a certain Arius, wearing the habit of piety, and he himself also having the desire to be a teacher. ^B After they learned of the greed of Meletius, and what it was that he was seeking, they helped him, envying, naturally, the pontificate of blessed Peter, so that the covetousness of Meletius might be known; they pointed out to Meletius the priests to whom blessed Peter had given the authority to visit Alexandria from the parish. Meletius, commending their opportunity, separated them, and himself ordained two, one in the prison, and another in the mines.

When these things were known, blessed Peter, with great patience, wrote a letter to the Alexandrian people in this manner.

AROUND THE YEAR OF OUR LORD CCXCVIII. ST. THEONAS BISHOP OF ALEXANDRIA. NOTICE.

(GALLAND., Vet. Patr. Biblioth., t. IV, Proleg., p. viii.)

I. The time at which Theonas obtained the Alexandrian see. The years of his prelacy are defined. Under him flourished Pierius, priest of that Church, a man of the highest order. The memory of Theonas is recorded in the ecclesiastical fasti. II. There exists from an ancient version his epistle to Lucian, the prefect of the chambers, worthy indeed of being held in high regard. When it was written. III. Its integrity is proven from Eusebius and Lactantius.

I. To Maximus, the bishop of the Alexandrian Church, who died in the last year of the Emperor Probus, in the year of Christ 282, as the author Eusebius testifies, succeeded Theonas, who is recorded by the same Eusebius, both in his *Chronicle* and in his *History*, to have performed his ministry for nineteen years, so that he died in the course of the year 300: since Dodwell clearly demonstrates that during the 19 years, Theonas had attained only a few months from the beginning of the episcopate of Peter, his successor; and we find that Tillemont also adheres to his opinion. Very few things have been handed down by the ancients concerning the memory of Theonas. This one thing we learn from Eusebius: ^C that under his rule Pierius flourished, having been raised to the honor of the priesthood, and to him was entrusted the instruction of the Christian faith in the Alexandrian school; for he was one who exhibited a sincere specimen of the more sublime philosophy and evangelical manner of life, by his works themselves, more than all others. Furthermore, the memory of Theonas, as we are informed by learned men, Renaudot and Lequien, is celebrated by the Copts on the 11th day of the month of Tybi, or December 28th: his feast day, however, in the ecclesiastical tables among the Latins, is observed on the 23rd of August.

II. In the last century, there was edited by D'Achery an epistle of Bishop Theonas to Lucian, the prefect ^D of the chambers, inscribed with illustrious [words of] Christ…