mischief (Evagr. H. E. i. 7; Theophan. p. 78). An edict was accordingly issued that all the heresiarch's books should be burnt, his followers called "Simonians" and their meetings suppressed (Labbe, iii. 1209; Cod. Theod. XVI. v. 66). The property of Nestorius was confiscated and he was banished to the remote and terrible Egyptian oasis.
Nestorian doctrines were too deeply rooted in the Eastern mind to be eradicated by persecution. Cyril, suspecting that the union was more apparent than real and that some of the bishops who had verbally condemned Nestorius still in their hearts cherished his teaching, procured orders from the Imperial government that the bishops should severally and explicitly repudiate Nestorianism. A formula of Cyril's having been put into John's hands for signature, John wrote in 436 or 437 to Proclus to remonstrate against this multiplicity of tests which distracted the attention of bishops from the care of their dioceses (Labbe, iii. 894).
Fresh troubles speedily broke out in the East in connexion with the writings of the greatly revered Theodore of Mopsuestia and Diodorus of Tarsus, whose disciple Nestorius had been. The bishops and clergy of Armenia appealed to Proclus for his judgment on the teaching of Theodore (ib. v. 463). Proclus replied by the celebrated doctrinal epistle known as the "Tome of St. Proclus." To this were attached some passages selected from Theodore's writings, which he deemed deserving of condemnation (ib. 511–513). This letter he sent first to John requesting that he and his council would sign it (Liberat. p. 46; Facundus, lib. 8, c. 1, 2), John assembled his provincial bishops at Antioch. They expressed annoyance at being called on for fresh signatures, as if their orthodoxy was still questionable, but made no difficulty about signing the "Tome," which they found worthy of all admiration, both for beauty of style and the dogmatic precision of its definitions. But the demand for the condemnation of the appended extracts called forth indignant protests. They refused to condemn passages divorced from their context, and capable, even as they stood, of an orthodox interpretation. A fresh schism threatened, but the letters of remonstrance written by John and his council to Proclus and Theodosius put a stop to the whole matter. Even Cyril, who had striven hard to procure the condemnation of Theodore, was compelled to desist by the resolute front shewn by the Orientals, some of whom, John told him, were ready to be burnt rather than condemn the teaching of one they so deeply revered (Cyril. Epp. 54, 199) Theodosius wrote to the Oriental bishops that the church must not be disturbed by fresh controversy and that no one should presume to decide anything unfavourable to those who had died in the peace of the church (Baluz. p. 928, c. ccxix.). The date of this transaction was probably 438. It is the last recorded event in John's career. His death occurred in 441 or 442. Tillem. Mém. eccl. t. xiv. xv.; Ceillier, Auteurs eccl.; Cave, Hist. Lit. i. 412; Neander, Church. Hist. vol. iv., Clarke's ed.; Milman, Latin Christ. vol. i. pp. 141–177; Bright, Hist. of Church, pp. 310–365.
[E.V.]
Joannes (113), surnamed Silentiarius, bp. of Colonia and afterwards one of the most celebrated of the monks. His Life was written by Cyril of Scythopolis. He was born in 454, at Nicopolis in Armenia. His father and mother, noble and wealthy Christians, gave him a Christian education. John consecrated himself to God when 18 years old, built a church at Nicopolis in honour of the Virgin Mary, and taking ten brethren set up a monastery. In his 28th year (c. 481) the bp. of Sebastia, metropolitan of the district, at the request of the people of Colonia, consecrated him bishop of that see against his will. He continued his monastic life, specially avoiding the baths. "He thought it the greatest of all virtues never to be washed"; "determined never to be seen, even by his own eyes, without his clothes." His character had the happiest effect on his own family.
When he had been bp. ten years he went to Constantinople with an appeal to the emperor. Here he embarked on a ship unknown to his friends, made his way to Jerusalem, and dwelt there in a hospital for old men, wherein was an oratory of George the Martyr, but was supernaturally guided to the community of St. Sabas, who presided over 150 anchorets and received John, and appointed him to some petty office. A guest-house was being built; the former bp. of Colonia, the noble of the Byzantine court, fetched water from a torrent, cooked for the builders, brought stones and other materials for the work. Next year the steward appointed John to the humble duty of presiding over the kitchen. At the end of three years he was appointed steward. Sabas, ignorant of his ecclesiastical rank, considering it high time for John to be ordained, took him to Jerusalem, and introduced him to archbp. Elias. John was obliged to confess that he was a bishop. Archbp. Elias wondered at his story, summoned Sabas, and excused John from ordination, promising that from that day he should be silent and nobody should molest him. He never left his cell for four years afterwards, and was seen by none but the brothers who served him, except at the dedication of a church in the community, when he was obliged to pay his respects to archbp. Elias. The patriarch was captivated with his conversation and held him in lifelong honour. In 503 John went into the desert of Ruba. Here he remained silent about seven years, only leaving his cave every third or fourth day to collect wild apples, the usual food of the solitaries.
Sabas eventually persuaded John to return to his old community when 56 years old, A.D. 510. Here he continued to live a life that seemed to the people of those days absolutely angelical and many stories are told of his miraculous endowments. He must have died c. 558. Cyril. Mon. ap. AA. SS. Bolland. 13 Mai. iii. 232; Baron. Annal. ad ann. 457, lviii. etc.; Ceillier, xi. 277.
[W.M.S.]
Joannes (124) II., surnamed Cappadox, 27th bp. of Constantinople, 517–520, appointed by Anastasius after an enforced condemnation of Chalcedon. His short patriarchate is memorable for the celebrated Acclamations of Constantinople, and the reunion of East and West after a schism of 34 years. At the death
