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The question had been started a little before, whether God is a
corporeal existence, and has the form of man; or whether he is
incorporeal, and without human or, generally speaking, any other
bodily shape? From this question arose strifes and contentions among a
very great number of persons, some favoring one opinion on the
subject, and others patronizing the opposite. Very many of the more
simple ascetics asserted that God is corporeal, and has a human
figure: but most others condemn their judgment, and contended that
God is incorporeal, and free of all form whatever. With these latter
Theophilus bishop of Alexandria agreed so thoroughly that in the
church before all the people he inveighed against those who attributed
to God a human form, expressly teaching that the Divine Being is
wholly incorporeal. When the Egyptian ascetics were apprised of
this, they left their monasteries and came to Alexandria; where they
excited a tumult against the bishop, accusing him of impiety, and
threatening to put him to death. Theophilus becoming aware of his
danger, after some consideration had recourse to this expedient to
extricate himself from the threatened death. Going to the monks, he
in a conciliatory tone thus addressed them: 'In seeing you, I
behold the face of God.' The utterance of this saying moderated the
fury of these men and they replied: 'If you really admit that God's
countenance is such as ours, anathematize Origen's book; for some
drawing arguments from them oppose themselves to our opinion. If you
will not do this, expect to be treated by us as an impious person, and
the enemy of God.' 'But as far as I am concerned,' said
Theophilus, 'I will readily do what you require: and be ye not
angry with me, for I myself also disapprove of Origen's works, and
consider those who countenance them deserving of censure.' Thus he
succeeded in appeasing and sending away the monks at that time; and
probably the whole dispute respecting this subject would have been set
at rest, had it not been for another circumstance which happened
immediately after. Over the monasteries in Egypt there were four
devout persons as superintendents named Dioscorus, Ammonius,
Eusebius, and Euthymius: these men were brothers, and had the
appellation of 'the Tall Monks ' given them on account of their
stature. They were moreover distinguished both for the sanctity of
their lives, and the extent of their erudition, and for these reasons
their reputation was very high at Alexandria. Theophilus in
particular, the prelate of that city, loved and honored them
exceedingly: insomuch that he constituted one of them, Dioscorus,
bishop of Hermopolis against his will, having forcibly drawn him from
his retreat. Two of the others he entreated to continue with him, and
with difficulty prevailed upon them to do so; still by the exercise of
his authority as bishop he accomplished his purpose: when therefore he
had invested them with the clerical office, he committed to their
charge the management of ecclesiastical affairs. They, constrained by
necessity, performed the duties thus imposed on them successfully;
nevertheless they were dissatisfied because they were unable to follow
philosophical pursuits and ascetic exercises. And as in process of
time, they thought they were being spiritually injured, observing the
bishop to be devoted to gain, and greedily intent on the acquisition of
wealth, and according to the common saying 'leaving no stone
unturned' for the sake of gain, they refused to remain with him any
longer, declaring that they loved solitude, and greatly preferred it
to living in the city. As long as he was ignorant of the true motive
for their departure, he earnestly begged them to abide with him; but
when he perceived that they were dissatisfied with his conduct, he
became excessively irritated, and threatened to do them all kinds of
mischief. But they making little account of his menaces retired into
the desert; upon which Theophilus, who was evidently of a hasty and
malignant temperament, raised not a small clamor against them, and by
every contrivance earnestly sought to do them injury. He also
conceived a dislike against their brother Dioscorus, bishop of
Hermopolis. He was moreover extremely annoyed at the esteem and
veneration in which he was held by the ascetics. Being aware,
however, that he would be able to do no harm to these persons unless he
could stir up hostility in the minds of the monks against them, he used
this artifice to effect it. He well knew that these men in their
frequent theological discussions with him, had maintained that the
Deity was incorporeal, and by no means had a human form; because
[they argued] such a constitution would involve the necessary
accompaniment of human passions. Now this has been demonstrated by the
ancient writers and especially Origen. Theophilus, however though
entertaining the very same opinion respecting the Divine nature, yet
to gratify his vindictive feelings, did not hesitate to pervert what he
and they had rightly taught: but imposed upon the majority of the
monks, men who were sincere but 'rude in speech,' the greater part
of whom were quite illiterate. Sending letters to the monasteries in
the desert, he advised them not to give heed either to Dioscorus or to
his brothers, inasmuch as they affirmed that God had not a body.
'Whereas,' said he, 'according to the sacred Scripture God has
eyes, ears, hands, and feet, as men have; but the partisans of
Dioscorus, being followers of Origen, introduce the blasphemous
dogma that God has neither eyes, ears, feet, nor hands.' By this
sophism he took advantage of the simplicity of these monks and thus a
hot dissension was stirred up among them. Such as had a cultivated
mind indeed were not beguiled by this plausibility, and therefore still
adhere to Dioscorus and Origen; but the more ignorant who greatly
exceeded the others in number, inflamed by an ardent zeal without
knowledge, immediately raised an outcry against their brethren. A
division being thus made, both parties branded each other as impious;
and some listening to Theophilus called their brethren
'Origenists,' and 'impious' and the others termed those who were
convinced by Theophilus 'Anthropomorphitae.' On this account
violent altercation arose, and an inextinguishable war between the
monks. Theophilus on receiving intimation of the success of his
device, went to Nitria where the monasteries are, accompanied by a
multitude of persons, and armed the monks against Dioscorus and his
brethren; who being in danger of losing their lives, made their escape
with great difficulty.
While these things were in progress in Egypt John bishop of
Constantinople was ignorant of, them, but flourished in eloquence and
became increasingly celebrated for his discourses. Moreover he first
enlarged the prayers contained in the nocturnal hymns, for the reason
I am about to assign.
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