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John Of Jerusalem <ref name="term_46192" />
John Of Jerusalem <ref name="term_46236" />
<p> John Of [[Jerusalem]] (1), </p> <p> originally a monk, was bishop of Jerusalem (A.D. 386) when not much more than thirty years of age (Jerome, Epist. 82, 8). Some speak of him as patriarch, but Jerusalem was not elevated to the dignity of a patriarchate until the following century. John was a man of insignificant personal appearance (Jerome, Lib. contra Joan. c. 10), but he was generally celebrated for eloquence, talent, and learning.. He was acquainted, at least in some degree, with the [[Hebrew]] and [[Syriac]] languages, but it is doubtful it he was acquainted with Latin. He is said to have been at one period an Arian, or to have sided with the [[Arians]] when they were in the ascendant under the emperor [[Valens]] (Jerome, Lib. contra Joan. c. 4, 8). For eight years after his appointment to the bishopric he was on friendly terms with St. Jerome, who was then living a monastic life in [[Bethlehem]] or its neighborhood; but towards the close of that period strife was stirred up by Epiphanius of [[Constantia]] (or Salamis), in Cyprus, who came to [[Palestine]] to ascertain the truth of a report which had reached him, that the obnoxious sentiments of [[Origen]] were gaining ground under the patronage of John. Epiphanius' violence against all that had even the appearance of [[Origenism]] led him into a controversy with John also. (See [[Epiphanius]]). </p> <p> Whether John really cherished opinions at variance with the orthodoxy of that time, or only exercised towards those who held them a forbearance which was looked upon with suspicion, we do not know; but he became again involved in squabbles with the supporters of orthodox views. He was charged by them with favoring Pelagins, who was then in Palestine, and who was accused of heresy in the councils of Jerusalem and Diospolis (A.D. 415), but was in the latter council acquitted of the charge, and restored to the communion of the Church. (See [[Pelagius]]). </p> <p> In the controversies waged against Chrysostom, John of Jerusalem always sided decidedly with Chrysostom. (See Chrysostom). </p> <p> John wrote, according to [[Gennadius]] ( ''De Viris Illustr.'' c. 30), ''Adversus Obtrectatores Sui Studii Liber'' , in which he showed that he rather admired the ability than followed the opinions of Origen. [[Fabricius]] and Ceillier think, and with apparent reason, that this work, which is lost, was the apologetic letter addressed by John to Theophilus, patriarch of Alexandria, which resulted in a reconciliation between John and Jerome. No other work of John is noticed by the ancients; but in the 17th century two huge volumes appeared, entitled Joannis Nepotis Sylvani, Hierosolym. Episcopi 44, [[Opera]] omnia quoe hactenus incognita, reperiri potuerunt: in unum collecta, suoque Auctori et Auctoritati tribus Vindiciarum libris asserta per A.R.P. Petrum Wastelium (Brussels, 1643, fol.). The Vindiciae occupied the second volume. The works profess to be translated from the Greek, and are as follows: </p> <p> '''(1)''' ''Liber De Institutione Primorum Monachorumn, In Lege Veteri Exortorum Et In Nova Perseverantium, [[Ad]] Capirasium Monachum. Interprete Aymerico Patriarcha Antiocheno.'' This work is mentioned by Trithemius (apud Fabricius, ''Bibl. Gr.'' 10, 526) as " ''Volumen Insigne De Principio Et Profectu Ordinis Carmelitici'' ," and is ascribed by him to a later John, patriarch of Jerusalem (in the 8th century). It is contained in several editions of the [[Bibliotheca Patrum]] , in which work, indeed, it seems to have been first published (vol. 9, Par. 1589, fol.), and in the works of [[Thomas]] a Jesu, the [[Carmelite]] (1, 416, etc., Cologne, 1684, folio). It is generally admitted to be the production of a Latin writer, and of much later date than our John: '''''—''''' </p> <p> '''(2)''' ''In Stratagemata Beati Jobi Libri'' 3, a commentary on the first three chapters of the book of Job, often printed in Latin among the works of Origen, but supposed to belong neither to him nor to John: '''''—''''' </p> <p> '''(3)''' ''In S. Matthoeum'' , an imperfect commentary on the [[Gospel]] of Matthew, usually printed, under the title of ''Opus Inperfectum In Matthoeum'' , among the works of Chrysostom, in the Latin or Graeco-Latin editions of that father, but supposed to be the work of some Arian or Anomoean about the end of the 6th or some part of the 7th century: '''''—''''' </p> <p> '''(4)''' ''Fragmenta [[Ex]] Commentario Ad Prima Capita Xi S. Marci'' , cited by Thomas Aquinas (Catena [[Aurea]] ad Evang.) as a work of Chrysostom: '''''—''''' </p> <p> '''(5)''' ''Fragmenta Ex Commentario In Lucam'' , extant under the name of Chrysostom, partly in editions of his works, partly in the Latin version of a Greek ''Catena In Lucam'' published by [[Corderius]] (Antw. 1628, folio), and partly in the ''Catena Aurea'' of Thomas Aquinas: '''''—''''' </p> <p> '''(6)''' ''Homilioe'' 58, almost all of them among those published in the works of Chrysostom. There is no good reason for ascribing any of these works to John; nor are they, in fact, ascribed to him except by the Carmelites. See Fabricius, ''Bibl. Gr.'' 9, 299; 10, 525, etc.; Cave, ''Hist. Litt.'' 1, 281, etc.; Dupin, ''Nouv. Bibliotheque Des Auteurs Ecclesiastiques'' , 3, 87, ed. Par. 1690; Smith, Dictionary of Greek and Roman Biography, 2, 596. </p>
<p> [or OF DAMASCUS, 2]. Three extant pieces relating to the Iconoclastic controversy bear the name of John of Jerusalem, but it is doubtful how far they may be ascribed to the same author, hence we add them herein simply under a separate heading. They are, </p> <p> '''1.''' '''''Ι᾿Ωάννου''''' '''''Εὐλαβεστάτου''''' '''''Τοῦ''''' '''''῾Ιεροσολυμίτου''''' '''''Μοναχοῦ''''' '''''Διήγησις''''' , or ''Joannis Hierosolymitani Reverendissimi Monachi Narratio'' , a very brief account of the origin of the Iconoclastic movement, published by Combefis among the ''Scriptores Post Theophanem'' (Par. 1685, fol.), and reprinted at Venice, A.D. 1729, as part of the series of Byzantine historians; it is also included in the [[Bonn]] edition of that series. It is also printed in the [[Bibliotheca Patrum]] of Gallandius, 13, 270: '''''—''''' </p> <p> '''2.''' '''''Διάλογος''''' '''''Στηλιτευτικὸς''''' '''''Γενόμενος''''' '''''Παρὰ''''' '''''Πιστῶν''''' '''''Καί''''' '''''Ὀρθοδόξων''''' '''''Καὶ''''' '''''Πόθον''''' '''''Καὶ''''' '''''Ζῆλον''''' '''''Ἐχόντωνπρὸς''''' '''''Ἔλεγχον''''' '''''Τῶν''''' '''''Ἐναντίων''''' '''''Τῆς''''' '''''Πίστεως''''' '''''Καὶ''''' '''''Τῆς''''' '''''Διδασκαλίας''''' '''''Τῶν''''' '''''Ἁγίων''''' '''''Καὶ''''' '''''Ὀρθοδόξων''''' '''''Ἡμῶν''''' '''''Πατέρων''''' or ''Disceptatio Invectiva Quoe Habita Est A Fidelibus Et Orthodoxis, Studiumque Ac Zelum Habentibus [[Ad]] Confutandos Adversarios Fidei Atque Doctrinoe Sanctorum Orthodoxorumque Patrum Nostrorum'' , first published by Combefis in the ''Scriptores Post Theophanen'' as the work of an anonymous writer, and contained in the Venetian, but not in the Bonn edition of the Byzantine writers. It is also reprinted by Gallandius (ut supra), p. 352, and ascribed to John of [[Damascus]] or John of Jerusalem, some MSS. giving one name, and others giving the other. Gallandius considers that he is called Damascus from his birthplace. The author of this invective is to be distinguished from the greatly celebrated John of Damascus (q.v.), his contemporary, to whom, perhaps, the transcribers of the manuscripts, in prefixing the name Damascus, intended to ascribe the work: '''''—''''' </p> <p> '''3.''' '''''Ι᾿Ωάννουμοναχοῦ''''' '''''Καὶ''''' '''''Πρεσβυτέρου''''' '''''Τοῦ''''' '''''Δαμασκηνοῦ''''' '''''Λόγος''''' '''''Ἀποδεικτιὸς''''' '''''Περὶ''''' '''''Τῶν''''' '''''Ἁγίων''''' '''''Καὶ''''' '''''Σεπτῶν''''' '''''Εἰκόνων''''' , '''''Πρὸς''''' '''''Πάντας''''' '''''Χριστιανοὺς''''' '''''Καὶ''''' '''''Πρὸς''''' '''''Τὸν''''' '''''Βασιλέα''''' '''''Κονσταντῖνον''''' '''''Τὸν''''' '''''Καβαλῖνον''''' '''''Καὶ''''' '''''Πρὸς''''' '''''Πάντας''''' '''''Αἱρετικούς''''' , or ''Joannis Damasceni Monachi Ac Presbyteri Oratio Demonstrativa De Sacris Ac Venerandis Imaginibus, Ad Christianos Omnes, Adversusque Imperatorem Constantinum Cabalinum.'' The title is given in other MSS., '''''Ε᾿Πιστολὴ''''' '''''Ι᾿Ωάννου''''' '''''῾Ιεροσολύμων''''' '''''Ἀρχιεπισκόυ''''' , '''''Κ''''' . '''''Τ''''' . '''''Λ''''' . ''. '''''—''''' Epistola Joannis,'' or ''Hierosolysmitani Archiepiscopi'' , etc. The work was first printed in the ''Auctarium Novum'' of Combefis (Paris, 1648, folio), vol. 2, and was reprinted by Gallandius ( ''Ut Supra'' ), p. 358, etc. [[Fabricius]] is disposed to identify the authors of Nos. 1 and 3, and treats No. 2 as the work of another and unknown writer; but Gallandius, from internal evidence, endeavors to show that Nos. 2 and 3 are written by one person, but that No. 1 is by a different writer, and this seems to be the preferable opinion. He thinks there is also internal evidence that No. 3 was written in the year 770, and was subsequent to No. 2. See Fabricius, Bibl. Gr. 7, 682; Gallandius, Bibl. Patrum, 13, Prolegomena, ch. 10, p. 15; Smith, Dict. Gr. and Rom. Biog. 2, 596. </p>


== References ==
== References ==
<references>
<references>
<ref name="term_46192"> [https://bibleportal.com/encyclopedia/cyclopedia-of-biblical-theological-and-ecclesiastical-literature/john+of+jerusalem+(1) John Of Jerusalem from Cyclopedia of Biblical, Theological and Ecclesiastical Literature]</ref>
<ref name="term_46236"> [https://bibleportal.com/encyclopedia/cyclopedia-of-biblical-theological-and-ecclesiastical-literature/john+of+jerusalem+(3) John Of Jerusalem from Cyclopedia of Biblical, Theological and Ecclesiastical Literature]</ref>
</references>
</references>

Revision as of 09:54, 15 October 2021

John Of Jerusalem [1]

[or OF DAMASCUS, 2]. Three extant pieces relating to the Iconoclastic controversy bear the name of John of Jerusalem, but it is doubtful how far they may be ascribed to the same author, hence we add them herein simply under a separate heading. They are,

1. Ι᾿Ωάννου Εὐλαβεστάτου Τοῦ ῾Ιεροσολυμίτου Μοναχοῦ Διήγησις , or Joannis Hierosolymitani Reverendissimi Monachi Narratio , a very brief account of the origin of the Iconoclastic movement, published by Combefis among the Scriptores Post Theophanem (Par. 1685, fol.), and reprinted at Venice, A.D. 1729, as part of the series of Byzantine historians; it is also included in the Bonn edition of that series. It is also printed in the Bibliotheca Patrum of Gallandius, 13, 270: —

2. Διάλογος Στηλιτευτικὸς Γενόμενος Παρὰ Πιστῶν Καί Ὀρθοδόξων Καὶ Πόθον Καὶ Ζῆλον Ἐχόντωνπρὸς Ἔλεγχον Τῶν Ἐναντίων Τῆς Πίστεως Καὶ Τῆς Διδασκαλίας Τῶν Ἁγίων Καὶ Ὀρθοδόξων Ἡμῶν Πατέρων or Disceptatio Invectiva Quoe Habita Est A Fidelibus Et Orthodoxis, Studiumque Ac Zelum Habentibus Ad Confutandos Adversarios Fidei Atque Doctrinoe Sanctorum Orthodoxorumque Patrum Nostrorum , first published by Combefis in the Scriptores Post Theophanen as the work of an anonymous writer, and contained in the Venetian, but not in the Bonn edition of the Byzantine writers. It is also reprinted by Gallandius (ut supra), p. 352, and ascribed to John of Damascus or John of Jerusalem, some MSS. giving one name, and others giving the other. Gallandius considers that he is called Damascus from his birthplace. The author of this invective is to be distinguished from the greatly celebrated John of Damascus (q.v.), his contemporary, to whom, perhaps, the transcribers of the manuscripts, in prefixing the name Damascus, intended to ascribe the work: —

3. Ι᾿Ωάννουμοναχοῦ Καὶ Πρεσβυτέρου Τοῦ Δαμασκηνοῦ Λόγος Ἀποδεικτιὸς Περὶ Τῶν Ἁγίων Καὶ Σεπτῶν Εἰκόνων , Πρὸς Πάντας Χριστιανοὺς Καὶ Πρὸς Τὸν Βασιλέα Κονσταντῖνον Τὸν Καβαλῖνον Καὶ Πρὸς Πάντας Αἱρετικούς , or Joannis Damasceni Monachi Ac Presbyteri Oratio Demonstrativa De Sacris Ac Venerandis Imaginibus, Ad Christianos Omnes, Adversusque Imperatorem Constantinum Cabalinum. The title is given in other MSS., Ε᾿Πιστολὴ Ι᾿Ωάννου ῾Ιεροσολύμων Ἀρχιεπισκόυ , Κ . Τ . Λ . . — Epistola Joannis, or Hierosolysmitani Archiepiscopi , etc. The work was first printed in the Auctarium Novum of Combefis (Paris, 1648, folio), vol. 2, and was reprinted by Gallandius ( Ut Supra ), p. 358, etc. Fabricius is disposed to identify the authors of Nos. 1 and 3, and treats No. 2 as the work of another and unknown writer; but Gallandius, from internal evidence, endeavors to show that Nos. 2 and 3 are written by one person, but that No. 1 is by a different writer, and this seems to be the preferable opinion. He thinks there is also internal evidence that No. 3 was written in the year 770, and was subsequent to No. 2. See Fabricius, Bibl. Gr. 7, 682; Gallandius, Bibl. Patrum, 13, Prolegomena, ch. 10, p. 15; Smith, Dict. Gr. and Rom. Biog. 2, 596.

References

  1. ↑ John Of Jerusalem from Cyclopedia of Biblical, Theological and Ecclesiastical Literature
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