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The controversy would most likely have been terminated, had it not
been renewed by Theophilus himself, from inimical feelings against
Ammonius, Dioscorus, Eusebius, and Euthymius, who were called
"the long." They were brothers; and, as we have before stated,
became conspicuous among the philosophers at Scetis. They were at one
period beloved by Theophilus above all the other monks of Egypt; he
sought their society, and frequently dwelt with them. He even
conferred on Dioscorus the bishopric of Hermopolis. He was confirmed
in his hatred of them, on account of his enmity to Isidore, whom he
had endeavored to ordain in Constantinople after Nectarius. Some
say, that a woman, belonging to the Manichean heresy, had been
converted to the faith of the Catholic Church; Theophilus rebuked
the archpresbyter (towards whom he had other reasons for entertaining
resentful feeling), because he had admitted her to participate in the
sacred mysteries before she had adjured her former heresy. Peter, for
this was the name of the archpresbyter, maintained that he had received
the woman into communion according to the laws of the Church, and with
the consent of Theophilus; and referred to Isidore, as a witness to
the truth of what he had deposed. Isidore happened to be then at Rome
on an embassy; but, on his return, he testified that the assertions
of Peter were true. Theophilus resented this avowal as a calumny,
and ejected both him and Peter from the Church. Such is the account
given by some persons of the transaction. I have, however, heard it
alleged, by a man of undoubted veracity, who was very intimate with
the monks above mentioned, that the enmity of Theophilus towards
Isidore originated from two causes. One of these causes was identical
with that specified by Peter the presbyter, namely, that he had
refused to attest the existence of a testament in which the inheritance
was entailed on the sister of Theophilus; the other cause alleged by
this individual was, that Isidore refused to give up certain moneys
that had been confided to him for the relief of the poor, and which
Theophilus wished to appropriate to the erection of churches; saying
that it is better to restore the bodies of the suffering, which are
more rightly to be considered the temples of God, and for which end
the money had been furnished, than to build walls. But from whatever
cause the enmity of Theophilus might have originated, Isidore,
immediately after his excommunication, joined his former companions,
the monks at Scetis. Ammonius, with a few others, then repaired to
Theophilus, and entreated him to restore Isidore to communion.
Theophilus readily promised to do as they requested; but as time
passed away, and nothing more was effected for them, and it became
evident that Theophilus was pretending, they again repaired to him,
renewed their entreaties, and pressed him to be faithful to his
engagement. Instead of complying, Theophilus thrust one of the monks
into prison, for the purpose of intimidating the others. But he erred
in this. Ammonius and all the monks with him then went to the prison,
into which they were readily admitted by the jailer, who imagined that
they had come to bring provisions to the prisoner; but having once
obtained admission, they refused to leave the prison. When
Theophilus heard of their voluntary confinement, he sent to desire
them to come to him. They replied, that he ought first to take them
out of prison himself, for it was not just, after having been
subjected to public indignity, that they should be privately released
from confinement. At length, however, they yielded and went to him.
Theophilus apologized for what had occurred, and dismissed them as if
he had no further intention of molesting them; but by himself, he
champed and was vexed, and determined to do them ill. He was in
doubt, however, as to how he could ill-treat them, as they had no
possessions, and despised everything but philosophy, until it occurred
to him, to disturb the peace of their retirement. From his former
intercourse with them he had gathered that they blamed those who believe
that God has a human form, and that they adhered to the opinions of
Origen; he brought them into collision with the multitude of monks who
maintained the other view. A terrible contention prevailed among the
monks, for they did not think it worth while to persuade one another by
flaming arguments for themselves in an orderly way, but settled down
into insults. They gave the name of Origenists to those who
maintained the incorporeality of the Deity, while those who held the
opposite opinion were called Anthropomorphists.
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