Part 25 (2/2)

2. Praef. in 1 Tim.

3. Serm. 177, n. 7.

4. 1 Thess. iii. 2. 1 Cor. iv. 17.

5. 1 Tim. vi. 11.

6. Phil. ii. 20.

7. 1 Tim. i. 18.

8. Acts xviii.

9. 1 Cor. xvi. 10.

10. Heb. xiii. 23.

11. 1 Tim. iv. 14.

12. 1 Tim. {}.

13. Hom. 15, in 1 Tim.

14. Eus. l. 3, c. {} Conc. t. 4, p. 699.

15. 2 Tim. iii. 1, 2.

16. 1 Tim. v. 23.

17. In the Apocalypse, which was written in the year 95, Christ threatens the bishop of Ephesus, because he was fallen from his first charity, and exhorts him to do penance and return to his first works. (Apoc. xi. 4.) Calmet says, that this bishop could be no other than St. Timothy; Pererius, Cornelieus a Lapide, Grotius, Alcazar, Bossuet, and other learned men, agree in this point; also Tillemont, t. 2, p. 147, and Bollandus ad 21 Jan. pp. 563 & 564.

Nicholas a Lyra and Ribera cannot be persuaded that St. Timothy ever deserved such a censure, unless we understand it only of his flock.

The others say, he might have fallen into some venial remissness in not reprehending the vices of others with sufficient vigor; which fault he repaired, upon this admonition, with such earnestness, as to have given occasion to his martyrdom, in 97. He was succeeded in the see of Ephesus by John I., who was consecrated by St. John Evangelist. (See Consitut. Apostol. l. 8, c. 46.) Onesiumus was third bishop of Ephesus. See Le Quien Oriens. Chris. t. 1, p. 672.

18. Carm. 26.

19. L. 3, c. 2.

20. In Vigilant. c. 2.

21. Hom. 1, ad Pop. Antioch.

22. 1 Tim. iv. 7 and 13.

ST. BABYLAS,

BISHOP OF ANTIOCH AND MARTYR.

From St. Chrysostom, l. contra Gentiles de S. Babyla, and hom. de S.

Babyla, t. 2, ed. Ben. p. 531. He wrote the first discourse against the Gentiles, expressly to confound them by the miracles of this saint. He spoke the second five years after, in 3871 on St. Babylas's feast, before a numerous auditory, and mentions Flavian, the bishop of Antioch, and others, who were to speak after him on the same subject. The miracles were recent, performed before the eyes of many then present.

Nome of the three acts of this saint in Bollandus can be authentic. See Tillemont, Mem. t. 3, p. 400, and Hist. des Empereurs, t. 3, and F.

Merlin. Dissertation contre M. Bayle sur ce que rapporte S. Chrysostome du Martyre de S. Babylas, Mem. de Trevoux, Juin 1737, p. 1051. Also Stilting, the Bollandist, in Vit. S. Chrysost. --15. p 439, ad 14 Septemb. t. 4.

About the year 250.

THE most celebrated of the ancient bishops of Antioch, after St.

Ignatius, was St. Babylas, who succeeded Zebinus in the year 237, and governed that church with great zeal and virtue, about thirteen years, under the emperors Gordian, Philip, and Decius. Philip, an Arabian by birth, and of mean extraction, raised by the young emperor Gordian to be prefect of the praetorian guards, perfidiously murdered his master at the head of his victorious army in Persia, and caused himself to be acknowledged emperor by the senate and people of Rome, in the year 244.

We have very imperfect histories of his reign. Eusebius says that he abolished the public stews and promiscuous bathing in Rome, which Alexander Severus, the most virtuous of the heathen emperors, had in vain attempted to do. The same historian adds, it was averred[1] that Philip, being a Christian, subjected himself to canonical penance at Antioch, where being arrived on the eve of a great festival, as the chronicle of Alexandria relates, he presented himself at the Christian oratory, with his wife; but being excluded by the bishop, with a meek rebuke for his crimes, he made his exomologesis, or confession, and ranked himself among the penitents without doors. St. Jerom, Vincent of Lerins, Orosius, and others, positively affirm that this emperor was a Christian: and Eusebius, Rufinus, St. Jerom, Vincent of Lerins, and Syncellus say, that Origen wrote two letters, one to the emperor Philip, another to his wife, with an authority which the Christian priesthood gave him over emperors.

Philip a.s.sisted at the heathenish solemnity of the thousandth year of Rome; but his presence was necessary on that occasion, nor is he said to have offered sacrifice. He was indeed a bad Christian, and probably only a catechumen, an ambitious and cruel tyrant, who procured the death of Misitheus, father-in-law of Gordian, murdered Gordian himself to usurp his empire, and put to death the young prince, son of the king of Persia, of the Parthians, left a hostage in his hands: circ.u.mstances mentioned by St. Chrysostom. Having reigned something upwards of five years, he was slain with his son Philip, his colleague in the empire, by Decius, about the middle of the year 249. The peace and favor which the church had enjoyed during his reign, had much increased her numbers, but had relaxed the fervor of many, as we see in St. Cyprian's works, and in the life of St. Gregory Thaumaturgus. Whole cities had embraced the faith, and public {212} churches were erected. Decius equally hated the Philips and the Christian religion, against which he published the most cruel edicts in the year 250; which caused the seventh general persecution, permitted by G.o.d to purge away the dross to his flock, and to awake them to fervor.

<script>