Lucifer | |
|---|---|
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| Born | Early 4th century |
| Died | 20 May 370 |
| Title | Bishop of Cagliari |
St. Lucifer of Cagliari (Latin : Lucifer Calaritanus, Italian : Lucifero da Cagliari; died 20 May 370 or 371) was a bishop of Cagliari in Sardinia known for his passionate opposition to Arianism. He is venerated as a Saint in Sardinia.
Lucifer first appears in history as an envoy from Pope Liberius to the Emperor Constantius II, requesting the convening of a church council. [1] At the Council of Milan in 355, he defended Athanasius of Alexandria against Arian attempts to secure his condemnation by Western bishops. It was reported that Constantius II, a supporter of Arian theology, confined Lucifer for three days in the Imperial Palace, where Lucifer continued to argue vehemently on behalf of Athanasius. [2] Along with Eusebius of Vercelli and Dionysius of Milan, Lucifer was exiled for his opposition to the imperial ecclesiastical policy. [3] He was banished first to Germanicia, the see of bishop Eudoxius, thereafter to Palestine and finally to the Thebais in Egypt. While in exile, he wrote fiery pamphlets to the Emperor in which he proclaimed himself to be ready to suffer martyrdom for his beliefs.[ citation needed ]
Disciple of St Eusebius of Rome, he became a scholar in Greek and Hebrew languages, and then was baptized by the Pope Eusebius. St Lucifer wrote a well documented Vita S. Eusebii Vercellensis (from Latin, "Life of Saint Eusebius of Vercelli"). [4]
After the death of Constantius and the accession of Julian the Apostate, Lucifer and other expatriated bishops were allowed to return from exile in 361 or 362. [5] However, he would not be reconciled to former Arians. [6]
He opposed the Bishop Meletius, who came to accept the Nicene creed (and for that was driven out by Arians). Although Meletius had the support of many proponents of Nicene theology at Antioch, Lucifer put his support behind the Eustathian party which had unflinchingly stood by the Nicene creed, and prolonged the schism between Meletians and Eustathians by consecrating without licence a Eustathian, Paulinus, as bishop. He subsequently returned to Cagliari where, according to Jerome, he died in 370. [7]
He may have been excommunicated as is hinted in the writings of Ambrose of Milan and Augustine of Hippo, as well as Jerome, who refers to his followers as Luciferians. There is extant a work known as Libellus precum ad Imperatores, written by two Luciferian clergy called Faustinus and Marcellinus . Jerome discusses Lucifer and his supporters in his polemic Altercatio Luciferiani et orthodoxi ("Altercation of a Luciferian and an Orthodox"), [8] as well as describing the bishop's career in De Viris Illustribus (chapter 95).
Alban Butler writes, on the life of Athanasius of Alexandria, that Lucifer of Cagliari and some other bishops refused to accept back the bishops who accepted the Arian position. The lapsed, notwithstanding their repentance, could no longer be admitted in the rank of bishop or priest. St. Athanasius condemned this excessive severity; and in 362 assembled the Council of Alexandria, at which assisted St Eusebius of Vercelli, in his return from banishment from Thebais, and St Asterius of Petra. This synod condemned those who denied the divinity of the Holy Ghost, and decreed that the authors of the Arian heresy should be deposed, and upon their repentance received only to the lay-communion; but those prelates who had fallen into it only by compulsion, and for a short time, should, upon their repentance, retain their sees. (Conc. t. vii. pp. 73 and 680.) [9]
Alban Butler writes of the life of Saint Jerome as he reflects on the history of the Council of Alexandria in 362: "This indulgence of forgiveness, offered to the repentant Bishops, displeased Lucifer, Bishop of Cagliari, a person famous for his zeal and writings against the Arians, in the reign of Constantius. St Jerome composed a dialogue against the Luciferians, in which he plainly demonstrates, by the acts of the Council of Rimini, that in it the bishops were imposed upon." [10] Constantius, for the purpose of wearying out the orthodox bishops (Sulpitius Severus says: E.H.., ii, 41), delayed allowing the bishops home, keeping them there for several months until they finally accepted the Sirmian Creed. [11]
Lucifer of Cagliari's surviving writings, all of which date from the period of his exile, are directed against Arianism and reconciliation with heresy. His works are written in the form of speeches delivered directly to Constantius and repeatedly address the emperor in the second person throughout. His texts quote extensively from the Bible and so are useful as sources for the Vetus Latina. Also extant is a pair of letters which are allegedly correspondence between Lucifer and the emperor's secretary Florentius on the subject of some of Lucifer's inflammatory works that he had sent to Constantius.[ citation needed ]
The editio princeps of his writings was printed by bishop Jean du Tillet (lat. Ioannes Tilius; Paris, 1568). In modern times they were edited by Wilhelm von Hartel (CSEL, vol. 14, 1886) and Gerardus Frederik Diercks (Corpus Christianorum, Series Latina, vol. 8, 1978). When Hartel prepared his edition, only one manuscript with Lucifer's works (Vaticanus Reginensis 133 = V) was known. But in 1893 another one was found in the Sainte-Geneviève Library in Paris (Genouefensis 1351 = G), and only since 1921 have scholars paid attention to it, thanks to dom André Wilmart's article. [12] There was also a third manuscript (Corbiensis deperditus), which is mentioned in a library catalogue of Corbie Abbey. Moreover, there is a note in G indicating that it was transcribed from a very old book in Corbie (ad exemplar vetustissimum abbatie antique corbye in dyocesi Ambianensi). [13]
Diercks in his edition concludes that G is an indirect copy of V, through a lost Corbie intermediary. However, Lambert Ferreres showed that some good readings are transmitted only in G, which is difficult to explain if it depends on V. [13]
Lucifer's status as a Saint had been a matter of controversy. According to John Henry Blunt's 1874 Dictionary of Sects, Heresies, Ecclesiastical Parties, and Schools of Religious Thought,
The Church of Cagliari celebrated the feast of a Saint Lucifer on the 20th of May. Two Archbishops of Sardinia wrote for and against the sanctity of Lucifer. The Congregation of the Inquisition imposed silence on both parties, and decreed that the veneration of Lucifer should stand as it was. The Bollandists defend this decree of the Congregation ... contending that the Lucifer in question is not the author of the schism, but another Lucifer who suffered martyrdom in the persecution of the Vandals." [14]
A chapel in Cagliari's cathedral is dedicated to a Saint Lucifer. Marie Josephine Louise of Savoy, wife of Louis XVIII of France, is buried there.[ citation needed ]
Opinions about Lucifer vary among Catholics who know of him; some consider him to have been "the champion of correct belief against Arianism and friend of St. Athanasius," [15] while others consider him to have been a religious fanatic who ferociously berated his opponents. [3]
His optional memorial is observed in the Church of Cagliari on the 20th of May.
Arianism is a Christological doctrine considered heretical by all modern mainstream branches of Christianity. It is first attributed to Arius, a Christian presbyter who preached and studied in Alexandria, Egypt. Arian theology holds that Jesus Christ is the Son of God, who was begotten by God the Father with the difference that the Son of God did not always exist but was begotten/made before time by God the Father; therefore, Jesus was not coeternal with God the Father, but nonetheless Jesus began to exist outside time.
Athanasius I of Alexandria, also called Athanasius the Great, Athanasius the Confessor, or, among Coptic Christians, Athanasius the Apostolic, was a Christian theologian and the 20th pope of Alexandria. His intermittent episcopacy spanned 45 years, of which over 17 encompassed five exiles, when he was replaced on the order of four different Roman emperors. Athanasius was a Church Father, the chief proponent of Trinitarianism against Arianism, and a noted Egyptian Christian leader of the fourth century.
Eusebius of Nicomedia was an Arian priest who baptized Constantine the Great on his deathbed in 337. A fifth-century legend evolved that Pope Sylvester I was the one to baptize Constantine, but this is dismissed by scholars as a forgery 'to amend the historical memory of the Arian baptism that the emperor received at the end of his life, and instead to attribute an unequivocally orthodox baptism to him.' He was a bishop of Berytus in Phoenicia. He was later made the bishop of Nicomedia, where the Imperial court resided. He lived finally in Constantinople from 338 up to his death.
The 340s decade ran from January 1, 340, to December 31, 349.
Pope Liberius was the bishop of Rome from 17 May 352 until his death. According to the Catalogus Liberianus, he was consecrated on 22 May as the successor to Julius I. He is not mentioned as a saint in the Roman Martyrology. That makes him the earliest pontiff not to be venerated as a saint in the Catholic Church and, along with Anastasius II, one of only two popes to be omitted from Catholic sainthood in the first 500 years of church history.
Saint Meletius was a Christian bishop of Antioch from 360 until his death in 381. However, his episcopate was dominated by a schism, usually called the Meletian schism.
Paul I or Paulus I or Saint Paul the Confessor, was the sixth bishop of Constantinople, elected first in 337 AD. Paul became involved in the Arian controversy which drew in the Emperor of the West, Constans, and his counterpart in the East, his brother Constantius II. Paul was installed and deposed three times from the See of Constantinople between 337 and 351. He was murdered by strangulation during his third and final exile in Cappadocia. His feast day is on November 6.
Arius was a Cyrenaic presbyter and ascetic. He has been traditionally regarded as the founder of Arianism, which holds that Jesus Christ was not coeternal with God the Father, but was rather created before time. Arian theology and its doctrine regarding the nature of the Godhead held in common a belief in subordinationism with most Christian theologians of the 3rd century, with the notable exception of Athanasius of Alexandria.
Eustathius of Antioch, sometimes surnamed the Great, was a Christian bishop and archbishop of Antioch in the 4th century. His feast day in the Eastern Orthodox Church is February 21.
Eusebius of Vercelli was a bishop from Sardinia and is counted a saint. Along with Athanasius, he affirmed the divinity of Jesus against Arianism.
Hosius of Corduba, also known as Osius or Ossius, was a bishop of Corduba and an important and prominent advocate for Homoousion Christianity in the Arian controversy that divided the early Christianity.
In 294 AD, Sirmium was proclaimed one of four capitals of the Roman Empire. The Councils of Sirmium were the five episcopal councils held in Sirmium in 347, 351, 357, 358 and finally in 375 or 378. In the traditional account of the Arian Controversy, the Western Church always defended the Nicene Creed. However, at the third council in 357—the most important of these councils—the Western bishops of the Christian church produced an 'Arian' Creed, known as the Second Sirmian Creed. At least two of the other councils also dealt primarily with the Arian controversy. All of these councils were held under the rule of Constantius II, who was eager to unite the church within the framework of the Eusebian Homoianism that was so influential in the east.
Semi-Arianism was a position regarding the relationship between God the Father and the Son of God, adopted by some 4th-century Christians. Though the doctrine modified the teachings of Arianism, it still rejected the doctrine that Father, Son, and Holy Spirit are co-eternal, and of the same substance, or consubstantial, and was therefore considered to be heretical by many contemporary Christians.
Auxentius of Milan or of Cappadocia, was an Arian theologian and bishop of Milan. Because of his Arian faith, Auxentius is considered by the Catholic Church as an intruder and he is not included in the Catholic lists of the bishops of Milan such as that engraved in the Cathedral of Milan.
The First Synod of Tyre or the Council of Tyre was a gathering of bishops called together at Tyre by Emperor Constantine I for the primary purpose of evaluating charges brought against Athanasius, the Patriarch of Alexandria, who was deposed by the council.
The fourth-century Arian controversy was a series of Christian disputes about the nature of Jesus Christ.
“The crisis of the fourth century was the most dramatic internal struggle the Christian Church had so far experienced”.
Paulinus II was a claimant to the See of Antioch from 362 to 388.
The Synod of Milan or Council of Milan may refer to any of several synods which occurred in late Roman Mediolanum or medieval Milan in northern Italy's Po valley:
Dionysius was bishop of Milan from 349 to 355. He is honoured as a Saint in the Catholic and Eastern Orthodox churches and his feast day is 25 May.
Cecropius of Nicomedia was a bishop of Nicomedia and a key player in the Arian controversy.
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