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Epiphanius of Salamis

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Saint
Epiphanius of Salamis
St. Epiphanius in a fresco painting ( Gračanica Monastery )
St. Epiphanius in a fresco painting ( Gračanica Monastery )
Bishop of Salamis (Cyprus), Oracle of Palestine
Born c. 310–320
Judea
Died 403 (aged 82–93)
at sea
Venerated in Catholicism
Eastern Orthodox Church
Oriental Orthodox Churches
Feast 12 May[1]
17 Pashons (Coptic Orthodoxy)
Attributes Vested as a bishop in omophorion, sometimes holding a scroll
Controversy Iconoclasm

Epiphanius of Salamis (Ancient Greek: Ἐπιφάνιος; c. 310–320 – 403) was the bishop of Salamis, Cyprus, at the end of the 4th century. He is considered a saint and a Church Father by the Eastern Orthodox, Catholic Churches, and some Presbyterians. He gained a reputation as a strong defender of orthodoxy. He is best known for composing the Panarion, a compendium of eighty heresies, which also included pagan religions and philosophical systems.[2] There has been much controversy over how many of the quotations attributed to him by the Byzantine Iconoclasts were actually by him. Regardless of this, he was clearly strongly against some contemporary uses of images in the church.[3]

Life

Epiphanius was either born into a Romaniote Christian family or became a Christian in his youth. Either way, he was a Romaniote Jew who was born in the small settlement of Besanduk, near Eleutheropolis (modern-day Beit Guvrin in Israel), and lived as a monk in Egypt, where he was educated and came into contact with Valentinian groups. He returned to Roman Palestine around 333, when he was still a young man, and founded a monastery at Ad near Eleutheropolis,[4] which is often mentioned in the polemics of Jerome with Rufinus and John, Bishop of Jerusalem. He was ordained a priest, and lived and studied as superior of the monastery in Ad, that he founded, for thirty years and gained much skill and knowledge in that position. In that position he gained the ability to speak in several languages, including Hebrew, Syriac, Egyptian, Greek, and Latin, and was called by Jerome on that account Pentaglossos ("Five-tongued").[5]

Epiphanius was a contemporary of Hilarion (c. 291 – 371), an anchorite who followed the example of his Egyptian mentor, Anthony the Great (c. 251 – 356) retreating to the wilderness in the coastal area near Gaza and is considered by his biographer Jerome to be the founder of Palestinian monasticism,[6] and Chariton (mid-3rd century – c. 350), founder of monasticism in the Judaean Desert.[7]

Epiphanius's reputation for learning prompted his nomination and consecration as Bishop of Salamis, Cyprus,[8] in 365 or 367, a post which he held until his death. He was also the Metropolitan of the Church of Cyprus. He served as bishop for nearly forty years, as well as travelled widely to combat differing beliefs. He was present at a synod in Antioch (376) where the Trinitarian questions were debated against the heresy of Apollinarianism. He upheld the position of Bishop Paulinus, who had the support of Rome, over that of Meletius of Antioch, who was supported by the Eastern Churches. In 382 he was present at the Council of Rome, again upholding the cause of Paulinus.

Origenist controversy and death

During a visit to Palestine in 394 or 395, while preaching in Jerusalem, he attacked Origen's followers and urged the Bishop of Jerusalem, John II, to condemn his writings. He urged John to be careful of the "offence" of images in the churches. He noted that when travelling in Palestine he went into a church to pray and saw a curtain with an image of Christ or a saint which he tore down. He told Bishop John that such images were "opposed... to our religion".[9] This event sowed the seeds of conflict which erupted in the dispute between Rufinus and John against Jerome and Epiphanius. Epiphanius fuelled this conflict by ordaining a priest for Jerome's monastery at Bethlehem, thus trespassing on John's jurisdiction. This dispute continued during the 390s, in particular in the literary works by Rufinus and Jerome attacking one another.

In 399, the dispute took on another dimension, when the Bishop of Alexandria, Theophilus, who had initially supported John, changed his views and started persecuting Origenist monks in Egypt. As a result of this persecution, four of these monks, the so-called Tall Brothers, fled to Palestine, and then travelled to Constantinople, seeking support and spreading the controversy. John Chrysostom, Bishop of Constantinople, gave the monks shelter, where they appealed to the Emperor. Theophilus saw his chance to use this event to bring down Chrysostom, who was his enemy: In 402 he summoned a council in Constantinople, and invited those supportive of his anti-Origenist views. Epiphanius, by this time nearly 80, was one of those summoned, and began the journey to Constantinople. However, when he realised he was being used as a tool by Theophilus against Chrysostom, Epiphanius started back to Salamis, and died on the way home in 403.[10]

The curtain incident

Letter LI in Jerome's letters gives Jerome's Latin translation, made at Epiphanius's request, of his letter, originally in Greek from c. 394, "From Epiphanius, Bishop of Salamis, in Cyprus, to John, Bishop of Jerusalem". The final section covers the often quoted incident of the curtain, which unlike other passages attributed to Epiphanius and quoted by the Iconoclasts, is accepted as authentic by modern scholars:[11]

9. Moreover, I have heard that certain persons have this grievance against me: When I accompanied you to the holy place called Bethel, there to join you in celebrating the Collect, after the use of the Church, I came to a villa called Anablatha and, as I was passing, saw a lamp burning there. Asking what place it was, and learning it to be a church, I went in to pray, and found there a curtain hanging on the doors of the said church, dyed and embroidered. It bore an image either of Christ or of one of the saints; I do not rightly remember whose the image was. Seeing this, and being loth that an image of a man should be hung up in Christ's church contrary to the teaching of the Scriptures, I tore it asunder and advised the custodians of the place to use it as a winding sheet for some poor person. They, however, murmured, and said that if I made up my mind to tear it, it was only fair that I should give them another curtain in its place. As soon as I heard this, I promised that I would give one, and said that I would send it at once. Since then there has been some little delay, due to the fact that I have been seeking a curtain of the best quality to give to them instead of the former one, and thought it right to send to Cyprus for one. I have now sent the best that I could find, and I beg that you will order the presbyter of the place to take the curtain which I have sent from the hands of the Reader, and that you will afterwards give directions that curtains of the other sort—opposed as they are to our religion—shall not be hung up in any church of Christ. A man of your uprightness should be careful to remove an occasion of offence unworthy alike of the Church of Christ and of those Christians who are committed to your charge. Beware of Palladius of Galatia—a man once dear to me, but who now sorely needs God's pity—for he preaches and teaches the heresy of Origen; and see to it that he does not seduce any of those who are intrusted to your keeping into the perverse ways of his erroneous doctrine. I pray that you may fare well in the Lord.[12]

Writings

Panarion

His best-known book is the Panarion (from Latin panarium, "bread basket" < panis, "bread"), also known as Adversus Haereses, "Against Heresies", presented as a book of antidotes for those bitten by the serpent of heresy. Written between 374 and 377, it forms a handbook for dealing with the arguments of heretics.

It lists, and refutes, 80 heresies, some of which are not described in any other surviving documents from the time. Epiphanius begins with the 'four mothers' of pre-Christian heresy – 'barbarism', 'Scythism', 'Hellenism' and 'Judaism' – and then addresses the 16 pre-Christian heresies that have flowed from them; four philosophical schools (Stoics, Platonists, Pythagoreans and Epicureans), and 12 Jewish sects. There is then an interlude, telling of the Incarnation of the Word. After this, Epiphanius embarks on his account of the 60 Christian heresies, from assorted gnostics to the various trinitarian heresies of the fourth century, closing with the Collyridians and Messalians.[13]

While Epiphanius often let his zeal come before facts – he admits on one occasion that he writes against the Origenists-based only on hearsay (Panarion, Epiphanius 71) – the Panarion is a valuable source of information on the Christian Church of the fourth century. It is also an important source regarding the early Jewish gospels such as the Gospel according to the Hebrews circulating among the Ebionites and the Nazarenes, as well as the followers of Cerinthus and Merinthus.[14]

One unique feature of the Panarion is in the way that Epiphanius compares the various heretics to different poisonous beasts, going so far as to describe in detail the animal's characteristics, how it produces its poison, and how to protect oneself from the animal's bite or poison.[15] For example, he describes his enemy Origen as "a toad noisy from too much moisture which keeps croaking louder and louder." He compares the Gnostics to a particularly dreaded snake "with no fangs." The Ebionites, a Christian sect that followed Jewish law, were described by Epiphanius as "a monstrosity with many shapes, who practically formed the snake-like shape of the mythical many-headed Hydra in himself." In all, Epiphanius describes fifty animals, usually one per sect.[16]

Another feature of the Panarion is the access its earlier sections provide to lost works, including Justin Martyr's work on heresies, the Greek of Irenaeus's Against Heresies, and Hippolytus's Syntagma.[17] The Panarion was first translated into English in 1987 and 1990.

Other works

His earliest known work is the Ancoratus (the well anchored man), which includes arguments against Arianism and the teachings of Origen. Aside from the polemics by which he is known, Epiphanius wrote a work of biblical antiquarianism, called, for one of its sections, On Weights and Measures (περὶ μέτρων καὶ στάθμων). It was composed in Constantinople for a Persian priest, in 392,[18] and survives in Syriac, Armenian, and Georgian translations (this last is found in Shatberd ms 1141 along with Physiologus and De Gemmis).[19] The first section discusses the canon of the Old Testament and its versions, the second of measures and weights, and the third, the geography of Palestine. The texts appear not to have been given a polish but consist of rough notes and sketches, as Allen A. Shaw, a modern commentator, concluded; nevertheless Epiphanius's work on metrology was important in the history of measurement.

Another work, On the Twelve Gems (De Gemmis), survives in a number of fragments, the most complete of which is the Georgian.[20] A letter written by Epiphanius to John II, Bishop of Jerusalem, in 394 and preserved in Jerome's translation exists.[21] The collection of homilies traditionally ascribed to a "Saint Epiphanius, bishop" are dated in the late fifth or sixth century and are not connected with Epiphanius of Salamis by modern scholars.[22]

Such was Epiphanius's reputation for learning that the Physiologus, the principal source of medieval bestiaries, came to be widely falsely attributed to him.[23]

Works

  • The Panarion of Epiphanius of Salamis, Book I (Sects 1–46) Frank Williams, translator, 1987 (E.J. Brill, Leiden) ISBN 90-04-07926-2
  • The Panarion of Epiphanius of Salamis, Book II and III (Sects 47–80, De Fide) Frank Williams, translator, 1993 (E.J. Brill, Leiden) ISBN 90-04-09898-4
  • The Panarion of St. Epiphanius, Bishop of Salamis Philip R. Amidon, translator, 1990 (Oxford University Press, New York) (This translation contains selections rather than the full work.) ISBN 0-19-506291-4
  • Epiphanius' Treatise on Weights and Measures: The Syriac Version, James Elmer Dean, ed, 1935. (Chicago) [English translation of On Weights and Measures; available at Epiphanius of Salamis, Weights and Measures (1935) pp.11-83. English translation
  • Epiphanius de Gemmis: the Old Georgian Version and the Fragments of the Armenian Version. ed. Robert Pierpont Blake; de Vis, H. (1934). London: Christophers.
    • Epiphanius von Salamis, Über die zwölf Steine im hohepriesterlichen Brustschild (De duodecim gemmis rationalis). Nach dem Codex Vaticanus Borgianus Armenus 31 herausgegeben und übersetzt by Felix Albrecht and Arthur Manukyan (Gorgias Eastern Christian Studies 37), 2014 (Gorgias Press: Piscataway) ISBN 978-1-4632-0279-8 (German edition).
  • Anacephalaiosis (originally thought to be the work of Epihanius of Salamis, although this opinion is now disputed).[24]

From the 1913 Catholic Encyclopedia

Epiphanius of Salamis — Born at Besanduk, near Eleutheropolis, in Judea, after 310; died in 403. While very young he followed the monastic life in Egypt. On his return to Judea he founded a monastery at Besanduk and was ordained to the priesthood. In 367 his reputation for asceticism and learning brought about his nomination as Bishop of Constantia (Salamis) the metropolis of the Island of Cyprus. For nearly forty years he fulfilled the duties of the episcopate, but his activity extended far beyond his island. His zeal for the monastic life, ecclesiastical learning, and orthodoxy gave him extraordinary authority; hence the numerous occasions on which his advice was sought, and his intervention in important ecclesiastical affairs. He went to Antioch, probably in 376, to investigate Apollinarianism and to intervene in the schism that divided that church. He decided in favour of Bishop Paulinus, who was supported by Rome, against Meletius, who was supported by the episcopate of the East. In 382 he assisted at the Council of Rome to uphold the cause of Paulinus of Antioch. About 394, carried away by an apparently excessive zeal, he went to Jerusalem to oppose the supposed Origenism of the bishop, John. In 402 he was at Constantinople to combat the same pretended heresy of St. John Chrysostom. He died on his return journey to Cyprus.

It was at the instance of his correspondents that Epiphanius compiled his works. The earliest (374) is the "Ancoratus", or "The Well-Anchored", i.e. the Christian firmly fixed against the agitations of error. The Trinity and the dogma of the Resurrection are particularly treated by the author, who argues especially against the Arians and the Origenists. There are two symbols at the end of the work: the first, which is the shorter, is very important in the history of symbols, or professions of faith, being the baptismal creed of the Church of Constantia. The second is the personal work of Epiphanius, and is intended to fortify the faithful against current heresies. In the "Ancoratus" Epiphanius confines himself to a list of heresies. Some readers desired to have a detailed work on this question, and Epiphanius composed (374-7) the "Panarion" or "Medicine chest", i.e. a stock of remedies to offset the poisons of heresy. This work is divided into three books comprising in all seven volumes and treating eighty heresies. The first twenty heresies are prior to Jesus Christ; the other sixty deal with Christian doctrine. In reality the number eighty may be reduced to seventy-seven, for among the twenty heresies prior to Christ only seventeen count. Three are generic names, namely Hellenism, Samaritanism, and Judaism. In the editions of the "Panarion" each heresy is numbered in order; hence it is customary to quote the "Panarion" as follows: Epiphanius, Haer. N (the number of the heresy). Necessarily much of the information in this great compilation varies in value. The "Panarion" reflects the character of Epiphanius and his method of working. Sometimes his ardour prevents him from inquiring carefully into the doctrines he opposes. Thus, on his own avowal (Haer., lxxi), he speaks of Apollinarianism on hearsay. At Constantinople he had to acknowledge the Origenist monks whom he opposed that he was not acquainted with either their school or their books, and that he only spoke from hearsay (Sozomen, "Hist. eccl.", VIII, xl). There is, however, in the "Panarion" much information not found elsewhere. Chapters devoted only to the doctrinal refutation of heresies are rare. As an apologist Epiphanius appeared generally weak to Photius.

The "Panarion" furnishes very valuable information concerning the religious history of the fourth century, either because the author confines himself to transcribing documents preserved by him alone or because he writes down his personal observations. With regard to Hieracas (Haer., lxvii), he makes known a curious Egyptian sect by whom asceticism and intellectual work were equally esteemed. In connection with the Meletians of Egypt (Haer., lxviii), he has preserved important fragments of contemporary Egyptian history of this movement. With regard to Arianism (Haer., lxix), if he gives an apocryphal letter of Constantine, he transcribes two letters of Arius. He is the only one to give us any information concerning the Gothic sect of the Audians (Haer., lxx). He has made use of the lost report of the discussion between Photius (Haer., lxxi), and Basil of Ancyra. He has transcribed a very important letter from Bishop Marcellus of Ancyra (Haer., lxxii) to Pope Julius and fragments of the treatise of Acaius of Caesarea against Marcellus. With regard to the Semiarians (Haer., lxxiii), he gives in the Acts of the Council of Ancyra (358) a letter from Basil of Ancyra and one from George of Laodicea, and the stenographic text of a singular sermon of Melitius at the time of his installation at Antioch. In the chapter dealing with the Anomeans (Haer., lxxvi) he has preserved a monograph of Aetius.

For the first three centuries Epiphanius was compelled to use the only literary sources. Some of these have been preserved, such as the great anti-heretical work of St. Irenaeus of Antioch, "Contra Haereses". Other ancient sources utilized by him have been lost, which gives exceptional value to his work. Thus he made use of the "Syntagma" of Hippolytus. The precise determination of all his sources is matter of controversy. His information is especially valuable with regard to the Samaritans (Haer., x-xiii), the Jews (Haer., xiii-xx), the Ebionites (Haer., xxx), and their Gospel; with regard to the Gnostics Valentius (Haer., xxxi) and Ptolemaeus (Haer., xxxiii), whose letter to Flora he quotes; and with regard to the Scriptural criticism of Marcion. The work ends with a long exposition of the Catholic faith. A summary of the "Penarion" is perhaps the work of Epiphanius. A work entitled "Of Measures and Weights" (De mensuribus et ponderibus) has a more general interest than might be imagined from the title. For the time it is a real "Introduction" to the Holy Scripture, containing the history of Biblical texts and Sacred archaeology. The treatise "On the Twelve Precious Stones" is an explanation of the ornaments of the high-priest's breastplate (Ex., xxviii, 17). Mention must finally be made of two letters of Epiphanius preserved in a Latin translation.

In theological matters Epiphanius teaches the doctrine of the Catholic theologians of his time. In the vocabulary of Trinitarian theology he conforms to the language of the Greek Church. He speaks of three hypostases in the Trinity, whereas the Latins and the Paulicians of Antioch speak of one hypostasis in three persons. At bottom it was a mere matter of words, but for some time it occasioned theological dissensions. Ephiphanius clearly teaches that the Holy Ghost proceeds from the Father and the Son. The doctrine that the Holy Ghost proceeds from the Father only prevailed later in the Greek Church. This teaching cannot be traced to Epiphanius (Ancoratus, 8). With regard to the constitution of the Church, he is one of the most explicit of the Greek theologians concerning the primacy of St. Peter ("Ancoratus", 9; "Haer.", lix, 7). Two passages on the Eucharist are famous because they are among those which most clearly affirm the "Discipline of the Secret". The "Secret" was purely pedagogical and often neglected, consisting in grading the doctrinal initiation of catechumens and in not speaking before them of the Christian mysteries save in deliberately vague expressions. Hence the necessity of explaining the words of Epiphanius on the Eucharist ("Ancoratus", 57; "Haer.", xlii, 61). In these two passages, instead of quoting the words of the institution of the Eucharist, the author gives these: "Hoc meum est, hoc." Epiphanius is one of the chief authorities of the fourth century for the devotion to the Blessed Virgin. He expresses himself on the subject in connection with two heresies, of which one diminished, while the other exaggerated, this devotion (Haer." lxxviii, lxxix). A circumstance of his life is well known in the history of images, namely the destruction of an image in the church of Bethel ("Letter to John of Jerusalem" in P.G., XLIII, 390).

His character is most clearly shown by the Origenist controversies, which demonstrated his disinterested zeal but also his quickness to suspect heresy, a good faith which was easily taken advantage of by the intriguing, and an ardour of conviction which caused him to forget the rules of canon law and to commit real abuses of power. He saw in Origen the chief cause of the heresies of his time, and especially of Arianism. He was particularly opposed to his allegorical method, his doctrines concerning the Son, in which he saw the subordination of the Son to the Father, his doctrines concerning the pre-existence of souls and the resurrection ("Ancoratus", 54, 62; "Haer.", lxiv). He did not confine himself to this condemnation of Origen. He reproached the monks and bishops of his time with accepting the Origenist errors. Thence resulted at the end of his life the conflict with John of Jerusalem and with St. John Chrysostom. Apart from the injustice of the controversy, he encroached on the jurisdiction of these bishops. He was made use of by Theophilus of Alexandria, the irreconcilable enemy of Chrysostom. The chief sources relative to this controversy are: St. Jerome, "Contra Joannem Hierosolymitanum" in P.L., XXIII, 355; Idem, "Ad Theophilum" in Pl L., XXII, 736; Epiphanius, "Ad Joannem Hierosolymitanum" in P.G., XLIII, 379; Socrates, "Hist. eccl.", VI, x-xiv; Sozomen, "Hist. eccl.", VIII, xiv-xv. The chief editions of Epiphanius's works are those of Petavius (Paris, 1622); Greek text, Latin tr., and notes reproduced with additions in P.G., XLI-XLIII; and of Dindorf (Leipzig, 1859-62), 5 vols., giving only the Greek text, improved in some parts.

BARDENHEWER, Patrology, tr. SHAHAN (St. Louis, 1903); ZARUCKE, Literarischer Zentralblatt, LXI, no. 16.

References

  1. Back to citation (in Greek) Ὁ Ἅγιος Ἐπιφάνιος Ἐπίσκοπος Κωνσταντίας καὶ Ἀρχιεπίσκοπος Κύπρου. 12 Μαΐου. ΜΕΓΑΣ ΣΥΝΑΞΑΡΙΣΤΗΣ.
  2. Back to citation Vallée, Gerard (1981). A Study in Anti-Gnostic Polemics. Wilfried Laurier University Press. pp. 97ff. ISBN 978-0919812147.
  3. Back to citation Kitzinger, 92–93, 92 quoted
  4. Back to citation The more famous Monastery of Epiphanius near Thebes, Egypt was founded by an anchorite named Epiphanius towards the end of the sixth century; it was explored by an expedition from the Metropolitan Museum of Art, 1912–14.
  5. Back to citation Ruf 3.6
  6. Back to citation Butler, Edward Cuthbert (1911). "Hilarion, St". In Chisholm, Hugh (ed.). Encyclopædia Britannica. Vol. 13 (11th ed.). Cambridge University Press. p. 458.
  7. Back to citation Bar, Doron (January 2005). "Rural Monasticism as a Key Element in the Christianization of Byzantine Palestine". Harvard Theological Review. 98 (1): 49–65. doi:10.1017/S0017816005000854. Retrieved 16 February 2025.
  8. Back to citation Salamis was also known as Constantia after Constantine II.
  9. Back to citation Part 9, Letter LI. From Epiphanius, Bishop of Salamis, in Cyprus, to John, Bishop of Jerusalem (c. 394), https://www.newadvent.org/fathers/3001051.htm.
  10. Back to citation Frances Young with Andrew Teal, From Nicaea to Chalcedon: A Guide to the Literature and its Background, (2nd edn, 2004), pp202-3
  11. Back to citation Kitzinger, 92–93 and long note
  12. Back to citation "Philip Schaff: NPNF2-06. Jerome: The Principal Works of St. Jerome - Christian Classics Ethereal Library". www.ccel.org.
  13. Back to citation Andrew Louth, 'Palestine', in Frances Young, Lewis Ayres and Andrew Young, eds, The Cambridge History of Early Christian Literature, (2010), p286
  14. Back to citation Epiphanius, Panarion, 30 iii 7
  15. Back to citation Gilhus, Ingvild Sælid (2006). Animals, Gods, and Humans. Changing Attitudes to Animals in Greek, Roman and Early Christian Ideas. Routledge. pp. 238–42. ISBN 978-0-415-38650-0.
  16. Back to citation Verheyden, Joseph (2008). "Epiphanius of Salamis on Beasts and Heretics". Journal of Eastern Christian Studies. 60 (1–4): 143–173. doi:10.2143/jecs.60.1.2035279. Archived from the original on 6 March 2019. Retrieved 31 August 2012.
  17. Back to citation Andrew Louth, 'Palestine', in Frances Young, Lewis Ayres and Andrew Young, eds, The Cambridge History of Early Christian Literature, (2010), 286
  18. Back to citation Allen A. Shaw, "On Measures and Weights by Epiphanius" National Mathematics Magazine 11.1 (October 1936: 3–7).
  19. Back to citation English translation is Dean (1935)
  20. Back to citation Frances Young with Andrew Teal, From Nicaea to Chalcedon: A Guide to the Literature and its Background, (2nd edn, 2004), p201
  21. Back to citation Ep 51, available at http://www.ccel.org/ccel/schaff/npnf206.v. LI.html
  22. Back to citation Alvar Erikson, Sancti Epiphani Episcopi Interpretatio Evangelorum (Lund) 1938, following Germain Morin.
  23. Back to citation Frances Young with Andrew Teal, From Nicaea to Chalcedon: A Guide to the Literature and its Background, (2nd edn, 2004), p202
  24. Back to citation Saint Augustine (of Hippo), Arianism and Other Heresies, p. 22 (note 10), the University of Michigan Libraries: Quote: For a discussion on the question of the authorship of the Anacephalaiosis, see L.G. Müller, The De Haeresibus of Saint Augustine: A Translation with an Introduction and Commentary (Washington, D.C.: The Catholic University of America Press, 1956), 23–25. Contemporary scholars are generally in agreement that the Anacephalaiosis is not the work of Epiphanius, [although attributed unto him]. See K. Holl, "Die Unechtheit der Anakephalaiosis," Texte und Untersuchungen 36.2 (Leipzig, 1910), 95–98

Bibliography

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