Ікона Мелетія Антіохійського
Saint Mélèce d'Antioche
Évêque d'Antioche de Syrie (✝ 381)
"Luminaire de l'Orthodoxie et modèle de vie évangélique", disent de lui les synaxaires. Originaire de la Petite Arménie de Cilicie, il avait une vaste culture et une grande vertu. D'abord évêque de Sébaste, puis élu patriarche d'Antioche, la plus grande métropole de l'Orient à cette époque, il fut plusieurs fois exilé par les empereurs ariens. Retiré dans ses propriétés de Cappadoce, il eut de nombreuses occasions de rencontrer saint Basile.
L’avènement de l'empereur Théodose le Grand lui permit de retrouver son trône patriarcal. Il joua un rôle prépondérant au concile œcuménique de Constantinople en 381 pendant lequel il mourut. Saint Grégoire de Nysse prononça son éloge funèbre.
Commémoraison de saint Mélèce, évêque d’Antioche, qui fut souvent exilé à cause de la foi de Nicée et s’en alla vers le Seigneur en 381, alors qu’il présidait le premier Concile de Constantinople. Saint Grégoire de Nysse et saint Jean Chrysostome ont donné de magnifiques éloges à ses vertus.
Martyrologe romain
SOURCE : http://nominis.cef.fr/contenus/saint/623/Saint-Melece-d-Antioche.html
MÉLÈCE saint (310 env.-381)
Originaire de Mélitène, dans la petite Arménie, Mélèce
fut élu évêque de Sébaste vers 358. On ne sait pas bien quelle fut alors sa
position dans les controverses théologiques du temps, mais il rencontra
certainement des difficultés, puisqu'il était retiré à Alep quand, en 360, il
fut promu au très important siège épiscopal d'Antioche. Il
est probable qu'on avait confiance dans sa sagesse, car la communauté
chrétienne d'Antioche était très divisée et les esprits étaient surexcités. De
fait Mélèce évita de se servir du vocabulaire théologique controversé, mais
cette prudence ne suffit pas. Un discours sur la génération du Verbe, conforme
à la doctrine du concile de Nicée, lui valut la haine des ariens et une
sentence d'exil de la part de l'empereur Constance. Celui-ci mourut peu après
et son successeur Julien l'Apostat manifesta son mépris des querelles
chrétiennes en abolissant les sentences de son prédécesseur. Malheureusement,
quand Mélèce arriva à Antioche, il trouva sa place prise par un autre évêque,
Paulin, ordonné par l'évêque Lucifer de Cagliari au mépris de tout droit. La
communauté catholique d'Antioche se trouva divisée. Renseigné presque
exclusivement par des partisans de Paulin, parmi lesquels se trouvait saint
Jérôme, ordonné prêtre en 378 par Paulin, le pape Damase (366-384) se montra
hostile à Mélèce, qui eut pour soutiens Basile de Césarée et Grégoire de
Nazianze. Après de longues péripéties, Mélèce rentra dans la pleine possession
de ses droits, quand l'empereur Théodose le reconnut comme seul évêque
d'Antioche. Damase ne pouvait alors qu'accepter sa profession de foi, conforme
d'ailleurs aux décisions des conciles romains. Mélèce présidait le concile
réuni à Constantinople en 381, quand il mourut, probablement le 23 ou le
24 août 381.
Ses funérailles à Constantinople furent triomphales, Grégoire
de Nysse prononça l'oraison funèbre. Sur l'ordre de Théodose, son
corps fut ramené à Antioche et, quelques années plus tard, Jean Chrysostome,
qui avait été baptisé et ordonné diacre par Mélèce, fit son panégyrique.
Cependant le schisme se prolongea et ne fut éteint qu'en 413. Mélèce fut vénéré
les 23 ou 24 août ainsi que le 12 février, jour où il est nommé au
martyrologe romain.
Jacques DUBOIS, « MÉLÈCE saint
(310 env.-381) », Encyclopædia Universalis
[en ligne], consulté le 12 février 2017. URL : http://www.universalis.fr/encyclopedie/melece/
Meletius of Antioch B (RM)
Born at Melitene, Lower Armenia; died in Constantinople in 381. Meletius was
born into a distinguished family and was appointed bishop of Sebastea about 358
but fled to the desert and then to Beroea, Syria, when the appointment caused
great dissension. In 361, a group of Arians and Catholics elected him
archbishop of Antioch, a church that had been oppressed by the Arians since the
banishment of Saint Eustathius in 331. He was a compromise candidate between
the two groups, and though confirmed by Emperor Constantius II, he was opposed
by some Catholics because Arians had participated in his election.
The Arian hope that
he would join them was dashed when he expounded the Catholic position before
the pro-Arian emperor. He and several other bishops were ordered to expound
upon the text of the Book of Proverbs: "The Lord has created me in the
beginning of His ways." First, George of Alexandria explained it in an
Arian sense. Then Acacius of Caesarea gave it a meaning bordering on the
heretical, but Meletius expounded it in the Catholic sense and connected it
with the Incarnation. This public testimony so angered the Arians that the
Arian Bishop Eudoxus of Constantinople was able to convince the emperor to
exile Meletius to Lower Armenia (only a month after he took possession of his
see) and to appoint Arian Euzoius, who had previously been excommunicated by
Patriarch Saint Alexander of Alexandria, to his episcopal chair. Thus began the
famous Meletian schism of Antioch, although it really started with the
banishment of Saint Eustathius.
On the death of the
emperor in 361, his successor, Julian, recalled Meletius, who found that in his
absence, a faction of the Catholic bishops, led by Lucifer Cagliari, had
elected Paulinus archbishop.
The Council of
Alexandria in 362 was unsuccessful in healing the breach, and an unfortunate
rift between Saint Athanasius and Meletius in 363 exacerbated the matter.
During the next 15 years, Meletius was exiled (356-66 and 371-78) by Emperor
Valens while the conflict between the Arian and Catholic factions raged.
Gradually,
Meletius's influence in the East grew as more bishops supported him. By 379,
the bishops backing him numbered 150, in contrast to his 26 supporters in 363.
The rift between the contending Catholic factions, however, continued despite
the untiring efforts of Saint Basil, who was unswerving in his support of
Meletius, to resolve the matter.
In 374, the
situation was further complicated when Pope Damasus recognized Paulinus as
archbishop, appointed him papal legate in the East, and Saint Jerome allowed
himself to be ordained a priest by Paulinus. In 378, the death of the avidly
pro-Arian Valens led to the restoration of the banished bishops by Emperor
Gratian, and Meletius was reinstated. He was unable to reach an agreement with
Paulinus before his death in Constantinople in May while presiding at the third
General Council of Constantinople. His funeral was attended by all the fathers
of the council and the faithful of the city. Saint Gregory of Nyssa delivered
his funeral panegyric (Benedictines, Delaney, Encyclopedia, Walsh).
SOURCE : http://www.saintpatrickdc.org/ss/0212.shtml
Bishop, b. in Melitene, Lesser Armenia; d. at Antioch, 381. Before occupying the see of Antioch
he had been Bishop of Sebaste, capital of Armenia Prima. Socrates supposes a transfer from Sebaste to Beræa
and thence to Antioch; his
elevation to Sebaste may date
from the year 358 or 359. His sojourn in that city was short and not free from
vexations owing to popular attachment to his predecessor Eustathius.
Asia Minor and Syria were troubled at the time
by theological disputes of an Arian, or semi-Arian character.
Under Eustathius (324-330) Antioch
had been one of the centres of Nicene
orthodoxy. This great man was set aside, and
his first successors, Paulinus
and Eulalius held the see just a
short time (330-332). Others followed, most of them unequal to their task, and
the Church of Antioch was rent in twain by schism. The Eustathians remained an ardent and
ungovernable minority in the orthodox camp, but details of this division escape us
until the election of Leonatius
(344-358). His sympathy for the Arian heresy was open, and his disciple
Ætius preached pure Arianism which did not hinder his being ordained deacon. This was too much for the patience of the orthodox under the leadership of Flavius
and Diodorus. Ætius had to be
removed. On the death of Leontius,
Eudoxius of Germanicia, one of the most influential Arians, speedily repaired to Antioch, and by intrigue secured his appointment to
the vacant see. He
held it only a short time, was banished to Armenia, and in 359 the Council
of Seleucia appointed a successor
named Annanius, who was scarcely
installed when he was exiled. Eudoxius was restored to favour in 360, and made Bishop of Constantinople,
whereby the Antiochene episcopal
succession was re-opened. From
all sides bishops assembled for
the election. The Acacians were the dominant party. Nevertheless the
choice seems to have been a compromise. Meletius, who had resigned his see of Sebaste and who was a personal friend of Acacius,
was elected. The choice was
generally satisfactory, for Meletius had made promises to both parties so that orthodox and Arians thought him to be on their side.
Meletius
of Antioch
Meletius doubtless believed
that truth lay in delicate distinctions, but his formula
was so indefinite that even today, it is difficult to seize it with precision.
He was neither a thorough Nicene
nor a decided Arian. Meanwhile he passed alternately
for an Anomean, an Homoiousian, an Homoian, or a
Neo-Nicene, seeking always to remain outside any inflexible classification. It
is possible that he was yet uncertain and that he expected from the
contemporary theological ferment some new and ingenious doctrinal combination, satisfactory
to himself, but above all non-committal. Fortune had favoured him thus far; he
was absent from Antioch when elected,
and had not been even sounded concerning his doctrinal leanings. Men
were weary of interminable discussion, and the kindly, gentle temper of
Meletius seemed to promise the much- desired peace. He was no Athanasius, nor did unheroic Antioch
wish for a man of that stamp. The qualities
of Meletius were genuine; a simple life,
pure morals, sincere piety and affable manners. He had no transcendent merit,
unless the even harmonious balance of his Christian virtues might appear transcendent. The new bishop held the affection of the large and turbulent
population he governed, and was esteemed by such men as St. John Chrysostom, St. Gregory Nazianzen, St. Gregory of Nyssa, St. Basil, and even his adversary St. Epiphanius. St. Gregory Nazianzen tells us that he was a very pious man,
simple and without guile, full of godliness; peace shone on his countenance,
and those who saw him trusted and respected him. He was what he was called, and
his Greek name revealed
it, for there was honey in his disposition as well as his name. On his arrival
at Antioch he was greeted by an
immense concourse of Christians and Jews; every one wondered for which faction he would
proclaim himself, and already the report was spread abroad that he was simply a
partisan of the Necene Creed.
Meletius took his own time. He began by reforming certain
notorious abuses and instructing his people,
in which latter work he might have aroused enmity had he not avoided all
questions in dispute. Emperor Constans, a militant Arian, called a conference calculated to force from
Meletius his inmost thought. The emperor invited several bishops then at Antioch
to speak upon the chief test in the Arian controversy. "The Lord
possessed me in the beginning of His way" (Proverbs 8:22).
In the beginning
Meletius was somewhat long and tedious, but exhibited a great Scriptural
knowledge. He cautiously declared that Scripture
does not contradict itself, that all language is adequate when it is a question
of explaining the nature of God's only begotten Son.
One does not get beyond an approximation which permits us to understand to a
certain extent, and which brings us gently and progressively from visible
things to hidden ones. Now, to believe in Christ
is to believe that the Son
is like unto the Father, His image, Who is in everything, creator of all; and
not an imperfect but an adequate image, even as the effect corresponds to the cause.
The generation of the only begotten Son,
anterior to all time, carries
with it the concepts of subsistence, stability, and exclusivism. Meletius then
turned to moral considerations,
but he had satisfied his hearers, chiefly by refraining from technical language
and vain discussion. The orthodoxy of the bishop was fully established, and his profession of faith was a severe blow for the Arian party. St. Basil
wrote the hesitating St. Epiphanius that "Meletius was the first
to speak freely in favour of the truth and to fight the good
fight in the reign of Constans". As Meletius ended his discourse his
audience asked him for a summary of his teaching. He extended three fingers
towards the people, then closed two and said, "Three Persons
are conceived in the mind but it
as though we addressed one only". This gesture remained famous and became
a rallying sign. The Arians were not slow to avenge themselves.
On vague pretexts the emperor banished Meletius to his native Armenia. He had occupied his see less than a month.
This exile was the
immediate cause of a long and deplorable schism between the Catholics of Antioch,
henceforth divided into Meletians
and Eustathians. The churches
remaining in the hands of the Arians, Paulinus
governed the Eustathians, while Flavius
and Diodorus were the chiefs of
the Meletian flock. In every family one child bore the name of Meletius, whose
portrait was engraved on rings, reliefs,
cups, and the walls of apartments. Meletius went into exile in the early part
of the year 361. A few months later Emperor Constans died suddenly, and one of
the first measures of his successor
Julian was to revoke
his predecessor's decrees of
banishment. Meletius quite probably returned at once to Antioch, but his position was a difficult one in
presence of the Eustathians. The Council of Alexandria (362) tried to re-establish harmony
and put an end to the schism, but failed. Both parties were steadfast in
their claims, while the vehemence and injudiciousness of the orthodox mediator
increased the dissension, and ruined all prospects of peace. Though the election
of Meletius was beyond contestation, the hot-headed Lucifer
Cagliari yielded to the solicitations of the opposing
faction, and instead of temporizing and awaiting Meletius's
approaching return from exile, assisted by two confessors
he hastily consecrated as Bishop of Antioch the Eustathian
leader, Paulinus. This unwise
measure was a great calamity, for it definitively established the schism. Meletius and his adherents were not
responsible, and it is a peculiar injustice of history
that this division should be known as the Meletian
schism when the Eustathians or Paulinians
were alone answerable for it. Meletius's
return soon followed, also the arrival of Eusebius of Vercelli, but he could accomplish nothing
under the circumstances. The persecution of Emperor Julian, whose chief residence was Antioch,
brought new vexations. Both factions of the orthodox party were equally harassed and tormented, and
both bore bravely their trials.
An unexpected
incident made the Meletians
prominent. An anti-Christian writing of Julian was answered by the aforesaid Meletian
Diodorus, whom the emperor had
coarsely reviled. "For many years", said the imperial apologist of Hellenism, "his chest has been sunken,
his limbs withered, his cheeks flabby,
his countenance livid". So intent
was Julian upon describing the morbid symptoms of Diodorus
that he seemed to forget Bishop Meletius. The latter doubtless had no desire to
draw attention and persecution upon himself, aware that his flock
was more likely to lose than to gain by it. He and two of his chorepiscopi, we are told, accompanied to the place of martyrdom two officers, Bonosus
and Maximilian. Meletius also is
said to have sent a convert from
Antioch to Jerusalem.
This, and a mention of the flight of all Antiochene
ecclesiastics, led to the arbitrary supposition
that the second banishment of Meletius came during Julian's reign. Be that as it may, the sudden end of
the persecuting emperor and Jovian's
accession must have greatly
shortened the exile of Meletius. Jovian
met Meletius at Antioch and
showed him great respect. Just
then St. Athanasius came to Antioch
by order of the emperor, and expressed to Meletius his wish of entering into communion
with him. Meletius, ill-advised, delayed answering him, and St.
Athanasius went away leaving with Paulinus,
whom he had not yet recognized as bishop, the declaration that he admitted him to his communion.
Such blundering resulted in sad consequences for the Meletian
cause. The moderation constantly
shown by Athanasius, who thoroughly believed
in Meletius's orthodoxy, was not found in his successor,
Peter of Alexandria, who did not conceal his belief that Meletius was an heretic. For a long time the position of Meletius was
contested by the very ones who, it seemed, should have established it more
firmly. A council of 26 bishops at Antioch
presided over by Meletius was of more consequence, but a pamphlet ascribed to Paulinus
again raised doubts as to the orthodoxy of Meletius. Moreover, new and unsuspected
difficulties soon arose.
Jovian's death made
Arianism again triumphant and a violent
persecution broke out under Emperor Valens. At the same time the quiet but persistent
rivalry between Alexandria and Antioch
helped the cause of Meletius.
However illustrious an Egyptian patriarch
might be, the Christian episcopate
of Syria and Asia Minor was too national or racial,
too self-centered, to seek or accept his leadership. Athanasius, indeed, remained an authoritative power in
the East, but only a bishop of Antioch
could unite all three who were now ready to frankly accept the Nicene Creed. In this way the rôle of Meletius became daily
more prominent. While in his own city a minority contested his right
to the see and questioned his orthodoxy, his influence was spreading in the East, and
from various parts of the empire bishops accepted his leadership. Chalcedon,
Ancyra, Melitene, Pergama, Cæsarea
of Cappadocia, Bostra, parts of Syria and Palestine, looked to him for direction,
and this movement grew rapidly. In 363 Meletius could count on 26 bishops, in 379 more than 150 rallied around him. Theological
unity was at least restored in Syria and Asia Minor. Meletius and his disciples,
however, had not been spared by the Arians. While Paulinus
and his party were seemingly neglected by them, Meletius was again exiled (May,
365) to Armenia. His followers expelled from the churches,
sought meeting places for worship
wherever they could. This new exile, owing to a lull in the persecution, was of short duration, and probably in 367
Meletius took up again the government of his see. It was then that John,
the future Chrysostom, entered the ranks of the clergy. The lull was soon over. In 371 persecution raged anew in Antioch, where Valens resided almost to the time of his death. At
this time St. Basil occupied the
see of Cæsarea
(370) and was a strong supporter of Meletius. With rare insight Basil
thoroughly understood the situation, which made impossible the restoration of religious
peace in the East. It was clear
that the antagonism between Athanasius and Meletius protracted endlessly the conflict.
Meletius, the only legitimate Bishop of Antioch, was the only acceptable one for the East;
unfortunately he was going into exile for the third time. In these
circumstances Basil began
negotiations with Meletius and Athanasius for the pacification of the East.
Aside from the
inherent difficulties of the situation, the slowness of communication was an
added hindrance. Not only did Basil's
representative have to travel from Cæsarea
to Armenia, and from Armenia to Alexandria,
he also had to go to Rome to obtain the sanction
of Pope Damasus and the acquiescence of the West.
Notwithstanding the blunder committed at Antioch
in 363, the generous spirit of Athanasius gave hope
of success, his sudden death, however (May, 373), caused
all efforts to be abandoned.
Even at Rome and in the West,
Basil and Meletius were to meet
with disappointment. While they wrought persistently to restore peace, a new Antiochene
community, declaring itself connected with Rome and Athanasius, increased the number of dissidents,
aggravated the rivalry, and renewed the disputes. There were now three Antiochene
churches that formally adopted
the Nicene Creed. The generous scheme of Basil
for appeasement and union had ended unfortunately, and to make matters worse,
Evagrius, the chief promoter of the attempted reconciliation, once more joined
the party of Paulinus. This
important conversion won over to
the intruders St. Jerome and Pope
Damasus; the very next year, and without any declaration
concerning the schism, the pope showed a decided preference for Paulinus,
recognized him as bishop, greeted him as brother, and
considered him papal legate in the East.
Great was the consternation of Meletius and his community, which in the absence
of the natural leader was still
governed by Flavius and Diodorus,
encouraged by the presence of the monk Aphrates and the support of St.
Basil. Though disheartened, the latter did not entirely
give up hope of bringing the West,
especially the pope, to a fuller understanding of the situation of
the Antiochene Church.
But the West did not grasp the
complex interests and personal
issues, nor appreciate the violence of the persecution against which the orthodox parties were struggling. In order to enlighten
these well-intentioned men,
closer relations were needed and
deputies of more heroic character;
but the difficulties were great and the "statu quo" remained.
After many
disheartening failures, there was finally a glimpse of hope.
Two legates sent to Rome, Dorotheus and Sanctissimus,
returned in the spring of 377, bringing with them cordial declarations which St.
Basil instantly proceeded to publish everywhere. These
declarations pronounced anathemas against Arius
and the heresy of Apollinaris
then spreading at Antioch, condemnations all the more timely,
as theological excitement was then at its highest
in Antioch, and was gradually reaching Palestine. St. Jerome entered into the conflict, perhaps without
having a thorough knowledge of the situation. Rejecting
Meletius, Vitalian, and Paulinus,
he made a direct appeal to Pope
Damasus in a letter still famous, but which the pope did not answer. Discontented,
Jerome returned to Antioch, let himself be ordained presbyter by Paulinus,
and became the echo of Paulinist
imputations against Meletius and his following. In 378 Dorotheus and Sanctissimus
returned from Rome, bearers of a formal condemnation
of the errors pointed out by the Orientals;
this decree definitively united the two halves of the Christian world. It seemed as though St.
Basil was but waiting for this object of all his efforts,
for he died 1 Jan., 379. The cause
he had served so well seemed won, and Emperor Valens's death five months earlier warranted a hopeful
outlook. One of the first measures of the new emperor, Gratian,
was the restoration of peace in the Church and the recall of the banished bishops. Meletius therefore was reinstated (end of
378), and his flock probably met for worship
in the "Palaia" or old church.
It was a heavy task for the aged bishop to re-establish the shattered fortunes of the orthodox party. The most urgent step was the ordination of bishops for the sees which had become vacant during the persecution. In 379 Meletius held a council
of 150 bishops in order to assure the triumph of orthodoxy in the East, and published a profession of faith which was to meet the approval of the Council
of Constantinople (382). The end of the schism was near at hand. Since the two factions which
divided the Antiochene Church
were orthodox there remained but to unite them actually, a
difficult move, but easy when the death of either bishop made it possible for the survivor to exercise
full authority without hurting pride or discipline.
This solution Meletius recognized as early as 381, but his friendly and peace-
making proposals were rejected by Paulinus
who refused to come to any agreement or settlement. Meanwhile, a great council
of Eastern bishops was convoked at Constantinople
to appoint a bishop for the imperial city and to settle
other ecclesiastical affairs.
In the absence of
the Bishop of Alexandria,
the presidency rightfully fell to the Bishop of Antioch, whom the Emperor Theodosius received with marked deference, nor was the
imperial favour unprofitable to Meletius in his quality
of president of the assembly. It began by electing
Gregory of Nazianzus Bishop of Constantinople,
and to the great satisfaction of the orthodox it was Meletius who enthroned him. The Council
immediately proceeded to confirm
the Nicene faith, but during this important session Meletius
died almost suddenly. Feeling his end was near, he spent his remaining days re-emphasizing
his eagerness for unity and
peace. The death of one whose firmness and gentleness had kindled great
expectations caused universal
sorrow. The obsequies, at which Emperor Theodosius was present, took place in the church
of the Apostles. The funeral panegyrics were touching and
magnificent. His death blasted many hopes
and justified grave forebodings.
The body was transferred from Constantinople
to Antioch, where, after a second and solemn
funeral service, the body of the aged bishop was laid beside his predecessor St. Babylas. But his name was to live after him, and long
remained for the Eastern faithful
a rallying sign and a synonym of orthodoxy.
ALLARD, Julien
l'Apostat (Paris, 1903); HEFELE, Histoire des conciles, ed.
LECLERCQ, ii, 1; LOOFS in Realencyk. für prot. Theol. und Kirche, s.v.;
CAVALLERA, Le schisme d'Antioche au IV et V siècle (Paris, 1905).
Leclercq, Henri. "Meletius of Antioch." The Catholic
Encyclopedia. Vol. 10. New York: Robert Appleton Company, 1911. 12 Feb. 2017
<http://www.newadvent.org/cathen/10161b.htm>.
Transcription. This
article was transcribed for New Advent by WGKofron. With thanks to Fr. John
Hilkert and St. Mary's Church, Akron, Ohio.
Ecclesiastical approbation. Nihil Obstat. October 1, 1911. Remy Lafort, S.T.D., Censor. Imprimatur.
+John Cardinal Farley, Archbishop of New York.
Copyright © 2020 by Kevin Knight. Dedicated to the Immaculate Heart of Mary.
San Melezio di Antiochia Vescovo
m. Antiochia, 381
San Melezio, vescovo di Antiochia, ripetutamente cacciato in esilio per
la fede nicena e morto mentre presiedeva il Primo Concilio Ecumenico di
Costantinopoli. Ricevette gli elogi di San Gregorio di Nissa e san Giovanni
Crisostomo.
Martirologio Romano: Commemorazione di san Melezio, vescovo di
Antiochia, che per la sua fede nicena fu ripetutamente mandato dall’esilio e
poi, mentre presiedeva il Concilio Ecumenico Costantinopolitano I, passò al
Signore; di lui san Gregorio di Nissa e san Giovanni Crisostomo celebrarono le
virtù con somme lodi.
