Epiphanius of Salamis (310–403 AD)
Epiphanius of Salamis (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 both the Orthodox and Roman Catholic Churches. He gained a reputation as a strong defender of orthodoxy. 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, Israel),[3] and lived as a monk in Egypt, where he was educated and came into contact with Valentinian groups. He returned to Palestine around 333, when he was still a young man, and he founded a monastery at Ad nearby,[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 tongues, including Hebrew, Syriac, Egyptian, Greek, and Latin, and was called by Jerome on that account Pentaglossos ("Five tongued").[5]
His reputation for learning prompted his nomination and consecration as Bishop of Salamis, Cyprus,[6] 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 unorthodox 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.
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Writings
Epiphanius' best-known book is the Panarion which means ”medicine-chest” (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 sixteen pre-Christian heresies that have flowed from them: four philosophical schools (Stoics, Platonists, Pythagoreans and Epicureans), and twelve Jewish sects. There then follows an interlude, telling of the Incarnation of the Word. After this, Epiphanius embarks on his account of the sixty Christian heresies, from assorted gnostics to the various trinitarian heresies of the fourth century, closing with the Collyridians and Messalians.[11]
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Origenist controversy and death
In 402, Bishop Theophilus of Alexandria .... 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, who had given refuge to the monks persecuted by Theophilus and who were appealing to the emperor, Epiphanius started back to Salamis, only to die on the way home in 403.
Epiphanius of Salamis. Wikipedia. <en.wikipedia.org/wiki/Epiphanius_of_Salamis>.
HITS:
● [Panarion : Against Arians Nuts]
But I am obliged to speak further here, about the Holy Spirit, or, if I leave anything out, I may give the enemy, who want < to contradict >, a chance to hold their < wicked beliefs* >. For it is the same with the Holy Spirit, as the Lord himself testifies by saying ”the Spirit of truth ”and ”the Spirit of the Father,” 115 but the apostle by saying ”Spirit of Christ.” Thus, being the Spirit of the Father [and] the Spirit of the Son, the Holy Spirit is the Spirit of truth, the Spirit of God, just as God is true God, just as he is true light. For there is one Trinity, one glory, one Godhead, one Lordship. The Father is a father, the Son is a son, the Holy Spirit is a holy spirit. The Trinity is not an identity, not separate from its own unity, not wanting in perfection, not strange to its own identity, but is one Perfection, three Perfects, one Godhead.
(Epiphanius of Salamis, Panarion, Anacephalaeosis V.33. Against the Arian Nuts; Translated by Frank Williams, 2017, vol 2, p. 361)
○ Greek: Ἔτι δὲ καὶ περὶ τοῦ ἁγίου πνεύματος ἀναγκάζομαι τοῦ λέγειν ἐνταῦθα, ἵνα μὴ παραλείψας τι δῶ τοῖς βουλομένοις <ἀντιλέγειν> ἐχθροῖς τὰς αὐτῶν ἔχειν * πρόφασιν. οὕτω γὰρ καὶ τὸ πνεῦμα τὸ ἅγιον, ὡς αὐτὸς ὁ κύριος μαρτυρεῖ λέγων «τὸ πνεῦμα τῆς ἀληθείας», «τὸ πνεῦμα τοῦ πατρός», ὁ δὲ ἀπόστολος «πνεῦμα Χριστοῦ». ἄρα γοῦν τὸ πνεῦμα τὸ ἅγιον πνεῦμα ἀληθείας, πνεῦμα θεοῦ, ὡς θεὸς ἀληθινός, ὡς φῶς ἀληθινόν, ὡς πνεῦμα πατρός, ὡς πνεῦμα υἱοῦ. μία γάρ ἐστιν ἡ τριάς, μία ἡ δοξολογία, μία ἡ θεότης, μία ἡ κυριότης. πατὴρ πατήρ, υἱὸς υἱός. ἅγιον πνεῦμα ἅγιον πνεῦμα, οὐ συναλοιφὴ ἡ τριάς, οὐ διεστῶσα τῆς ἰδίας αὐτῆς μονάδος, οὐκ ἐλλιπὴς τῆς τελειότητος, οὐκ ἀλλοία τῆς ἰδίας ἰδιότητος, ἀλλὰ πάντα τελειότης, τρία τέλεια, μία θεότης.
(Epiphanius of Salamis, Panarion, Anacephalaeosis V.33 Against the Arian Nuts; Migne Graeca, PG 42.253)
● [Panarion : Against Arians Nuts]
And again, to teach his disciples his co-essentiality with the Father, he says, ”If any man open to me, I and my Father will come in and make our abode with him.”215 And [here] he no longer said, ”I shall be sent by my Father,” but, ”I and my Father will < make our abode > with him, ”with the Son knocking and the Father entering with him, so that it is everlasting, and neither is the Father separated from the Son nor the Son separated from his Father. (6) And so he says in another passage, ”I am the way, and by me shall they go in unto the Father.”216 And lest it be thought that < he > is less than the Father because they go in to the Father by him, he says, ”No man can come unto me unless my heavenly Father draw him.”217 (7) Thus the Father brings him to the Son and the Son brings him to the Father, but brings him in the Holy Spirit. The Trinity is forever eternal, one unity of Godhead, three Perfects, one Godhead. And the Arians’ argument has failed.
(Epiphanius of Salamis, Panarion, Anacephalaeosis V.54. Against the Arian Nuts; Translated by Frank Williams, 2017, vol 2, p.
380-381)
○ Greek: καὶ πάλιν φησί, δεικνύων τοῖς αὐτοῦ μαθηταῖς περὶ τῆς πρὸς τὸν πατέρα αὐτοῦ ὁμοουσιότητος, λέγων· «ἐάν τις ἀνοίξῃ μοι, εἰσελθὼν ἐγὼ καὶ ὁ πατήρ μου μονὴν παρ' αὐτῷ ποιήσομεν». καὶ οὐκέτι εἶπεν ἀποσταλήσομαι ὑπὸ τοῦ πατρός μου· ἀλλ' «ἐγὼ καὶ ὁ πατὴρ <μονὴν ποιήσομεν> παρ' αὐτῷ», ὡς κρούοντος τοῦ υἱοῦ καὶ τοῦ πατρὸς σὺν αὐτῷ εἰσερχομένου, ὡς ἀεὶ εἶναι καὶ μηδέποτε διαλιπεῖν πατέρα ἀπὸ υἱοῦ καὶ υἱὸν ἀπὸ τοῦ ἰδίου πατρός. διὸ καὶ ἐν ἑτέρῳ τόπῳ λέγει «ἐγώ εἰμι ἡ ὁδὸς καὶ δι' ἐμοῦ εἰσελεύσονται πρὸς τὸν πατέρα». καὶ ἵνα μή τινες ἥσσονα <αὐτὸν> πρὸς τὸν πατέρα νομίσωσι διὰ τὸ δι' αὐτοῦ πρὸς τὸν πατέρα εἰσιέναι, φησίν, «οὐδεὶς ἐλεύσεται πρός με, ἐὰν μὴ ὁ πατήρ μου ὁ οὐράνιος ἑλκύσῃ αὐτόν». ὁ πατὴρ οὖν φέρει πρὸς τὸν υἱὸν καὶ ὁ υἱὸς φέρει πρὸς τὸν πατέρα, εἰσφέρει δὲ ἐν πνεύματι ἁγίῳ. ἀεὶ γὰρ πάντοτε ἡ τριὰς ἐν μιᾷ ἑνότητι θεότητος, τρία τέλεια, μία θεότης. καὶ διέπεσεν ὁ τούτων λόγος.
(Epiphanius of Salamis, Panarion, Anacephalaeosis V.54. Against the Arian Nuts; Migne Graeca, PG 42.288)
● [Panarion : Against Bardesianists]
For if he [the Holy Spirit] were a thing that is made he would not be reckoned in with the uncreated Father and the uncreated Son. But because he is uncreated he is so reckoned; the scripture said, ”Go baptize in the Name of the Father, and of the Son, and of the Holy Spirit.”238 And how can the Spirit be created when it is testified of him that ”He proceeded from the Father”239 and ”received of me,”240 and through him man’s full salvation, and everything required for the human nature, was made complete. (11) For
scripture says of the Lord, ”God anointed him with the Holy Spirit.”241 But the Father would not have anointed Christ’s human nature, which had been united in one Godhead with the divine Word, with a creature.
However, since the Trinity is one, three Perfects, one Godhead, this needed to be done for the Son in the dispensation of the incarnation, so that the Trinity, completely glorified in all things, would be observed to be < one >. I have cited no [mere] one or two texts against all the sects in my discussions of the Spirit, to prove that he is the Spirit of God, glorified with the Father and the Son, uncreated, changeless and perfect. And, in its turn, the argument against themselves that the trouble-makers < have invented > about him has proved a failure.
(Epiphanius of Salamis, Panarion, Anacephalaeosis IV.56. Against Bardesianists; Translated by Frank Williams, 2017, vol 2, p. 383-384)
○ Greek: εἰ γὰρ ἦν τῶν γεγονότων, οὐκ ἂν τῷ ἀκτίστῳ πατρὶ καὶ υἱῷ ἀκτίστῳ συνηριθμεῖτο, ἀλλ' ὅτι
ἄκτιστόν ἐστιν συναριθμεῖται· εἶπε γὰρ «ἀπελθόντες βαπτίσατε εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου
πνεύματος». πῶς δὲ κτιστὸν εἴη τὸ πνεῦμα τὸ μαρτυρούμενον ὅτι «ἐκ τοῦ πατρὸς ἐκπορεύεται”καὶ «ἐκ τοῦ
ἐμοῦ λαμβάνει», δι' οὗ καὶ ἡ τελεία τῶν ἀνθρώπων σωτηρία καὶ ἔνσαρκος οἰκονομία εἰς πᾶσαν δικαίωσιν
ἐπληρώθη. «ἔχρισε γὰρ αὐτὸν πνεύματι ἁγίῳ» φησὶν ἡ γραφὴ περὶ τοῦ κυρίου. οὐκ ἂν δὲ τὴν ἔνσαρκον
οἰκονομίαν σὺν τῷ θεῷ λόγῳ ἡνωμένην εἰς μίαν θεότητα ἔχρισεν ὁ πατὴρ κτίσματι, ἀλλ' ἐπειδὴ μία ἐστὶν
ἡ τριάς, τρία τέλεια, μία θεότης, ἔδει ἐν τῷ υἱῷ οἰκονομικῶς τοῦτο γενέσθαι, ἵνα παντάπασι δοξαζομένη ἐν
ἅπασι <μία> νοηθῇ ἡ τρίας, καθάπερ κατὰ πασῶν τῶν αἱρέσεων περὶ πνεύματος διηγούμενοι οὐ μίαν, οὐ
δύο μαρτυρίας εἰσενέγκαμεν, ὅτι θεοῦ ἐστι πνεῦμα σὺν πατρὶ καὶ υἱῷ δοξαζόμενον, ἄκτιστον καὶ ἄτρεπτον
καὶ τέλειον ὄν. ἐξέπεσε δὲ καὶ ὁ περὶ τούτου τῶν φιλονεικούντων λόγος ὁ καθ' ἑαυτῶν <ἐπινενοημένος>.
(Epiphanius of Salamis, Panarion, Anacephalaeosis IV.56. Against Bardesianists; Migne Graeca, PG 42.292)
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Frank Williams books
Epiphanius, bishop of Salamis on Cyprus from about 367 until 402, was a witness to and participant in the troubled era after the Council of Nicaea. His "Panarion," or "Medicine Chest," is an historical encyclopedia of ideas and movements he considered heretical, and of the replies Christians...
books.google.com
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Frank Williams books
Epiphanius, monastic founder and bishop of Salamis on Cyprus for almost 40 years of the fourth century, threw heart and soul into the controversies of the time and produced the "Panarion" or "Medicine Chest," an historical encyclopedia of sects and heresies and their refutations. Book I...
books.google.com
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