Theophilus of Alexandria and Hellenistic Philosophy II-2: Theophilus and the Origenist Crisis (Cont.)

Last updated on: April 22, 2008 at 8:00 pm by Henry Karlson

Theophilus of Alexandria and Hellenistic Philosophy II-2: Theophilus and the Origenist Crisis (Cont.) 2008-04-22T20:00:04-05:00 Henry Karlson

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Part I Part II-1

After hearing what the Tall Brethren and their disciples had to say against Theophilus, St John Chrysostom tried to find a peaceful solution to the conflict.[i] Instead of pacifying the Alexandrian Patriarch, Chrysostom found himself facing Theophilus’ wrath.[ii]Apparently, Theophilus had heard that not only did Chrysostom give the Tall Brethren sanctuary, he was also communing with them. Since they had been banished from Alexandria, Theophilus believed Chrysostom was over-extending his authority and was meddling in the affairs of the Alexandrian Patriarchate. Because Chrysostom had failed to fix the situation, the Tall Brothers desired to have Theophilus brought up on charges of abuse in the Byzantine courts. They managed to get the ear of the empress, Eudoxia, who summoned Theophilus to Constantinople to answer the charges placed against him.[iii]The plan was to have John Chrysostom plead the case for the Tall Brethren when Theophilus arrived.[iv] Theophilus knew he had to obey the imperial command. Instead of taking a direct route to Constantinople by the sea, he slowly made his way there through Palestine. By buying his time, he believed he could have the situation reversed and become favorable for his own ambitions. He asked Epiphanius to make a trip to Constantinople before him, so he could denounce the Origenists in the capitol.[v]Epiphanius, ever vigilant against Origenism, agreed. He traveled quickly to Constantinople, and in his brief visit, he gained the ear of Eudoxia while he belittled Chrysostom. However, he did not garner the support of Chrysostom’s people nor from the bishops who had been summoned to Constantinople to hear him out. He soon died afterwards, while sailing back home, on May 12, 403.[vi]

Around this time, it seems that some of Chrysostom’s homilies began to hold veiled criticisms against the empress. Because of this, as well as for the respect she held for Epiphanius, she gave her full support to Theophilus when he finally arrived in Constantinople.[vii]Instead of being a trial against Theophilus, the council which convened turned against John Chrysostom, charged him of crimes against the state, and eventually had John deposed and banished from his See.[viii]Interestingly enough, at that council, Theophilus opened up the possibility for the monks who had fled from Egypt to be restored to communion with Alexandria. By this time, many of their leaders (Dioskorus, Ammonius, and Isidore) were dead. Those who were still alive accepted the amnesty offered to them.[ix]Theophilus was no longer angry with them; instead, his ire was with John Chrysostom. The battle between the two Patriarchs which followed was about authority, not theology.

Looking at all that happened, it is clear that Theophilus’ main battle against Origenism was short lived; it started 400 and ended around 404. Outside of the Alexandrian Synod in 400, he condemned Origen and Origenism in his paschal letters from 401 through 404. We also have several fragments of homilies attributed to Theophilus from this period also show signs of his anti-Origenism. However, it is also clear that as time went by, his actual interest in the theological conflict declined. Since he did not dwell on the Origenist controversy for a long period of time, and also because he seemed to be studying the writings and Origen and was influenced by them himself after the conflict was over, many of his critics claimed that his heart was not with the condemnations he had issued.[x]Several have tried to find political motivations for his role in the Origenist crisis; however, it is our contention here that this is too simplistic an understanding of his actions. What else could be behind it shall be addressed when we try to uncover Theophilus’ sentiments towards Hellenistic philosophy. But before we can address them, we need to more closely examine what he said against Origenism.

Footnotes

[i] J.N.D. Kelly, Golden Mouth, 196 – 197.
[ii]Previous to this crisis, when Isidore still was in the favor of Theophilus, Theophilus had tried to get Isidore elected as Patriarch of Constantinople. John Chrysostom was chosen instead. Some think this is the source of Theophilus’ animosity to Chrysostom: John had got in the way of Theophilus’ plans for the Church. Hence, this new interference by Chrysostom could not go without a response. Derksen, “The Political and Ecclesiastical Involvement of Egyptian Monks,” 97, 103.
[iii] This was in the summer of 402. A considerable amount of time had passed since the Tall Brethren had arrived in Constantinople.
[iv] J.N.D. Kelly, Golden Mouth, 201.
[v]Duckett, Medieval, 45.
[vi] J.N.D. Kelly, Golden Mouth, 210.
[vii]Sozomen 8.15 -16.
[viii]This is the famous Council of the Oak (403), which took place in Chalcedon. Since John was unwilling to appear before the council, he was seen as insubordinate. This became the basis of his expulsion from Constantinople. See Socrates 6.15. Yet, the people of Constantinople stood behind their bishop, and helped bring Chrysostom back into the city. Theophilus took flight back to Egypt.
[ix] In connection to this reconciliation, it has been noted that no charges were raised against the teachings of Origen at the council. Thus, any possible charges that could have been launched by the Tall Brethren were dismissed, and with it, Theophilus’ quarrel against Origenism had ended. Derksen, “The Political and Ecclesiastical Involvement of Egyptian Monks,” 105.
[x]Indeed, Socrates states that after his return to Alexandria, Theophilus was seen to be reading the works of Origen. When asked why, if, as he had written, Origen’s writings are to be condemned, Theophilus replied by saying that Origen’s works are like a field of flowers: even though there might be thorns which one has to avoid, when one notices a beautiful flower, one picks it up and takes it. See Socrates 6.17.

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