be required to abandon all he had written on the Nestorian controversy (Labbe, iii. 114, 1151, 1157, iv. 666; Baluz. 786). Cyril's reply was accepted by Acacius and John of Antioch, and other bishops now sincerely anxious for peace, but not by Alexander or Theodoret (Baluz. 757, 782). The former renewed his charge of Apollinarianism and refused to sign the deposition of Nestorius (ib. 762‒763). This defection of Acacius of Beroea and John of Antioch was received with indignant sorrow by Alexander. It was the first breach in the hitherto compact opposition, and led to its gradual dissolution, leaving Alexander almost without supporters. In a vehement letter to Andrew of Samosata, he bitterly complained of Acacius's fickleness and protested that he would rather fly to the desert, resign his bishopric, and cut off his right hand than recognize Cyril as a Catholic until he had recanted his errors (ib. 764‒765). The month of April, 433, saw the reconciliation of John and the majority of the Oriental bishops with Cyril fully established (Labbe, iv. 659; Cyril, Ep. 31, 42, 44). Alexander was informed of this in a private letter from John, beseeching him no longer to hinder the peace of the church. Alexander's indignation now knew no bounds. He wrote in furious terms to Andrew and Theodoret (Baluz. 799, 800). His language became more and more extravagant, "exile, violent death, the beasts, the fire, the precipice, were to be chosen before communion with a heretic" (ib. 768, 775, 799, 800, 809, 810), and he even "made a vow to avoid the sight, hearing, or even the remembrance of all who in their hearts turned back again to Egypt" (ib. 865). Alexander's contumacy had been regarded as depriving him of his functions as metropolitan. John, as patriarch, stepped in, A.D. 434, and ordained bishops in the Euphratensian province. This act, of very doubtful legality, excited serious displeasure, and was appealed against by Alexander and six of his suffragans (ib. 831‒833, 865).
The end was now near at hand. Pulcheria and Theodosius had been carefully informed of the obstinate refusal of Alexander and the few left to support him to communicate with those whose orthodoxy had been recognized by the church. John had obtained imperial rescripts decreeing the expulsion and banishment of all bishops who still refused to communicate with him (ib. 876). This rescript was executed in the case of other recusants; Alexander still remained. John expressed great unwillingness to take any steps towards the deprivation of his former friend. He commissioned Theodoret to use his influence with him. But Theodoret had again to report the impossibility of softening his inflexibility. John now, A.D. 435, felt he could not offer any further resistance to the imperial decrees. But no compulsion was needed: Alexander obeyed the order with calmness, and even with joy at laying aside the burdens and anxieties of the episcopate. He went forth in utter poverty, not taking with him a single penny of his episcopal revenue, or a book or paper belonging to the church. His sole outfit consisted of some necessary documents, and the funds contributed by friends for the hire of vehicles (ib. 868, 881, 882). The banishment of their beloved and revered bishop overwhelmed the people of Hierapolis with grief. Fear of the civil authorities deterred them from any open manifestation, but they closed the churches, shut themselves up in their houses, and wept in private. In exile at the mines of Phamuthin in Egypt, Alexander died, sternly adhering to his anathemas of Cyril to the last (Tillemont, Mém. Ecclés. xiv. xv.; Labbe, Concil. vol. iii.; Baluz. Nov. Collect.)
Alexander, bp. of Jerusalem, was an early friend and fellow scholar of Origen at Alexandria, where they studied together under Pantaenus and Clemens Alex. (Eus. H. E. vi. 14). He was bishop of a city in Cappadocia (ib. vi. 11); or, according to Valesius (Not. ad Euseb.) and Tillemont (Mém. eccl. iii. p. 183), of Flaviopolis in Cilicia. He became a confessor in the persecution of Severus, A.D. 204, and was thrown into prison, where he continued some years. He was still a prisoner at the commencement of Caracalla's reign, A.D. 211, when he sent a letter by the hand of Clemens to congratulate the church of Antioch on the appointment of Asclepiades as their bishop in the room of Serapion (Eus. vi. 11). The next year he was released from prison, and, in fulfilment of a vow, visited Jerusalem, where he was chosen coadjutor to the aged bp. Narcissus. This being the first occasion of the translation of a bishop, as well as of the appointment of a coadjutor bishop, and in apparent violation of the canons of the church, it was deemed essential to obtain the sanction of the whole episcopate of Palestine. A synod was summoned at Jerusalem, and the assembled bishops gave their unanimous consent to the step, A.D. 213 (Hieron. de Script. Eccl.; Vales. Not. in Euseb. vi. 11; Socr. vii. 36; Bingham, Origines, bk. ii. § 4). On the death of Narcissus, Alexander succeeded as sole bishop. His chief claim to celebrity rests on the library he formed at Jerusalem, and on the boldness with which he supported Origen against his bishop, Demetrius of Alexandria. [ Origen.] The friendship of Alexander and Origen was warm and lasting; and the latter bears testimony to the remarkable gentleness and sweetness of character manifested in all Alexander's public instructions (Orig. Homil. I. in Lib. Reg. No. 1). Alexander was again thrown into prison at Caesarea in the Decian persecution, where he died A.D. 251 (Eus. H. E. vi. 46; Hieron. Script. Eccl.). Eusebius has preserved some fragments of Alexander's letters: to the Antinoites, H. E. vi. 11, to the church of Antioch, ib.; to Origen, H. E. vi. 14, and to Demetrius, H. E. vi. 19. These have been published by Galland, Biblioth. Vet. Patrum, vol. ii. pp. 201 seq. Clemens Alex. dedicated his Canon Ecclesiasticus to him (Eus. vi. 13).
Alexander I., bp. of Rome, is stated by all the authorities to have been the successor of Evaristus. Eusebius (H. E. iv. 4) makes him succeed in A.D. 109, in his Chronicle, A. D. 111 (f. 89). He assigns him in both works a reign of ten years. He has been confused with a martyr of the same name, who is mentioned in a fragment of an inscription.
Alogians, or Alogi (from ἀ privative and Λόγος, deniers of the Logos, or at least of the strongest witness for the Logos; not from ἄλογοι, unreasonable), a heretical sect of dis-
