church" to root out all remains of Nestorian as well as of Eutychian error (Ep. 171, Aug. 18, 460). Ten orthodox Egyptian bishops had also written to Leo that the election had been unstained by "canvassing, sedition, or unfairness of any kind," and that Timotheus was approved as worthy of so eminent a bishopric for purity of character and integrity of faith (Ep. 173). "In his episcopal administration," says Liberatus, "he was exceedingly gentle, so that even those who were of his communion complained of him to the emperor for being too remiss and easy-going towards heretics, in consequence of which the emperor wrote to him not to allow the heretics to hold assemblies or to administer baptism; but he continued to treat them gently, and while he thus discharged his office the Alexandrians loved him, and cried aloud to him in the streets and in the churches, 'Even if we do not communicate with thee, yet we love thee.'" This gentleness became weakness when, in the hope of conciliating the Monophysites, he reinserted the name of Dioscorus in his church diptychs (Mansi, vii. 983), and so gave occasion for the blundering Eutychius to rank him with the other Timotheus as a "Jacobite" (Ann. ii. 103). When Timotheus Aelurus returned in 476 and took possession of the archbishopric, Salofaciolus was allowed to reside in the monastery of the monks of Tabennesus, situated in a suburb of Alexandria called Canopus (see Le Quien, Or. Christ. ii. 415). He remained there when Aelurus died, fearing to cause a "tumult" if he shewed himself in the city; whereupon the Monophysites took the opportunity of electing and enthroning Peter Mongus, who had been archdeacon under Aelurus; but the Augustal prefect Anthemius, acting on a mandate from Zeno, expelled Peter from the church, and reinstated Timotheus Salofaciolus (Evagr. ii. 11). This step was followed up by rigorous edicts, intended to overawe the numerous clerics, monks, and laymen who refused to communicate with the restored patriarch (Brev. Hist. Eutych. in Mansi, vii. 1063). Peter Mongus was lurking in corners of Alexandria, "plotting against the church"; the patriarch wrote to Zeno and Simplicius, begging that he might be removed to a distance (Liberat. Brev. 16; Mansi, l.c.). Simplicius pressed the point in letters to Acacius; but Zeno could not be induced to take this step against Peter, and probably Acacius was at least lukewarm in the cause. At last, according to the Breviculus, Timotheus sent John Talaia again to Constantinople, and obtained a promise that he should have a Catholic successor. Soon afterwards he "died undisturbed" (Liberat.), about midsummer 482, as we learn from letters of Simplicius dated July 15, 482 (Mansi, vii. 991).
[W.B.]
Timotheus (24), patriarch of Constantinople, appointed in 511 by the emperor Anastasius the day after the deposition of MACEDONIUS (3). He had been priest and keeper of the ornaments of the cathedral, and was a man of bad character. He apparently adopted the Monophysite doctrines from ambition, not conviction. Two liturgical innovations are attributed to him, the prayers on Good Friday at the church of the Virgin, and the recital of the Nicene Creed at every service, though the last is also ascribed to Peter the Fuller. He sent circular letters to all the bishops, which he requested them to subscribe, and also to assent to the deposition of Macedonius. Some assented, others refused, while others again subscribed the letters but refused to assent to the deposition of Macedonius. The extreme Monophysites, headed by John Niciota, patriarch of Alexandria, whose name he had inserted in the diptychs, at first stood aloof from him, because, though he accepted the Henoticon, he did not reject the council of Chalcedon, and for the same reason Flavian II. of Antioch and Elias of Jerusalem at first communicated with him. With SEVERUS of Antioch he afterwards assembled a synod which condemned that council, on which Severus communicated with him. Timothy sent the decrees of his synod to Jerusalem, where ELIAS refused to receive them. Timothy then incited Anastasius to depose him (Liberat. 18, 19; Mansi, viii. 375). He also induced the emperor to persecute the clergy, monks, and laity who adhered to Macedonius, many of whom were banished to the Oasis in the Thebaid. His emissaries to Alexandria anathematized from the pulpit the council of Chalcedon. Within a year of his accession Timotheus directed that the Ter Sanctus should be recited with the Monophysite addition of "Who wast crucified for us." On Nov. 4 and 5 this caused disturbances in two churches, in which many were slain, and the next day a terrible riot broke out which nearly caused the deposition of Anastasius. Timothy died Apr. 5, 517. Vict. Tun. Chron.; Marcell. Chron.; Theod. Lect. ii. 28, 29, 30, 32, 33; Evagr. iii. 33; Theophanes; Tillem. Mém. eccl. xvi. 691, 698, 728.
[F.D.]
Titus, emperor. [VESPASIANUS.]
Titus (2), bp. of Bostra in Arabia Auranitis, c. 362–371, of very high repute for learning and eloquence. He is named by Jerome among the many distinguished Christian writers of great secular erudition and knowledge of Holy Scripture (Hieron. Ep. 70 [84]). Jerome mentions his works, dwelling especially on three written against the Manicheans (Hieron. de Vir. Ill. c. 102). He is also enumerated by Sozomen (H. E. iii. 14, ad fin.) with Eusebius of Emesa, Basil of Ancyra, Cyril of Jerusalem, and others, as writers of the highest celebrity, whose learning is proved by the many remarkable writings they left. The appearance of Titus in such company, and his being distinctly reckoned among the Acacians by Socrates (H. E. iii. 25), makes his orthodoxy doubtful. He is chiefly known to us from the attempt made by the emperor Julian to induce the citizens of Bostra to expel him as a calumniator of their city. The pagan inhabitants made the authoritative revival of their cult by Julian the signal for organized attacks on their Christian fellow-citizens. The Christians retaliated. Julian, choosing to assume that the Christians were responsible for these disturbances, threatened to call Titus and the city clergy to judicial account if any fresh outbreak occurred (Soz. H. E. v. 15). Titus replied that though the Christian population exceeded the heathen in numbers, in obedience to his admonitions they had remained
