Soz. u.s.). His unbounded influence over Chrysostom tended continually to widen the breach between the bishop and his clergy which the stern line of action originally adopted at Serapion's instance had opened early in his episcopate. Socrates records, as a characteristic speech, that Chrysostom, having vainly endeavoured to enforce his strict notions of discipline on his worldly and luxurious clergy, Serapion exclaimed in their hearing, "You will never be able to master these men, bishop, unless you drive them all with one rod" (Socr. H. E. vi. 4). Chrysostom mistakenly regarded Serapion's harshness as proof of his holy zeal (ib. vi. 17).
On Chrysostom's leaving Constantinople early in 401 to regulate the affairs of the church of Asia, he deputed SEVERIAN, bp. of Gabala, to act as his commissary, but the real management of the diocese and its clergy was left to Serapion. Severian was ambitious and devoid of a high sense of honour, and Serapion had soon to report, probably with exaggerations, that he was undermining Chrysostom's influence with the court and aristocracy, and seeking to outdo him as a preacher. Chrysostom hastened back to Constantinople, and Serapion greeted him with the astounding intelligence that Severian had denied the Incarnation. The grounds of this charge were the following: Serapion having ostentatiously refused to rise to pay Severian as he passed the accustomed homage of a deacon to a bishop, with the express intention, declared to the clergy around, of shewing "how much he despised the man." Severian, at this studied insult, indignantly exclaimed, "If Serapion dies a Christian, then Jesus Christ was not incarnate." Serapion repeated the latter clause alone, and delated Severian as a denier of the chief article of the Christian faith. The report was confirmed by bystanders and readily credited by Chrysostom, who expelled Severian from the city as a blasphemer (Soz. H. E. viii. 10; Socr H. E. vi. 11). An account favourable to Serapion is found in a fragment (unwarrantably embodied in some Eng. translations of Socrates's Hist.) printed as an appendix to Socr. vi. ii. According to this, Serapion's act of disrespect was brought before a synod, which, on Serapion affirming on oath that he had not seen Severian pass, acquitted him of intentional rudeness, while Chrysostom, hoping to soothe Severian's ruffled feelings, suspended Serapion from his ecclesiastical functions for a short time. Severian, however, insisted on his deposition and excommunication. Chrysostom, annoyed at his pertinacity, quitted the synod, leaving the decision to the bishops, by whom his mild sentence was immediately confirmed. Chrysostom then broke off all intimacy with Severian and recommended him to return to his own diocese, which he had neglected too long. For the remainder of this unhappy transaction see SEVERIANUS (2). Chrysostom rewarded the supposed fidelity of Serapion by raising him to the priesthood, and returning from the brief expulsion which followed the synod of the Oak, gave Serapion the metropolitan see of Heraclea in Thrace (ib. 17). On Chrysostom's second and final banishment Serapion, taking refuge in a convent of Gothic monks known as the Marsi (Chrys. Ep. 14), was discovered, dragged from his hiding-place brought before Chrysostom's enemies, deposed from his bishopric, banished to Egypt, and left at the mercy of the patriarch Theophilus (Pallad. p. 195 ; Soz. H. E. viii. 9).
[E.V.]
Serenus (4), solitary in the Nitrian desert, who, when visited by Cassian, a.d. 395, discussed de Animae Mobilitate et Spiritalibus Nequitiis (Coll. vii.), and de Principatibus seu Potestatibus (Coll. viii. See Migne, Patr. Lat. t. xlix. 667 seq. ). In the former he treats mostly of the nature of the soul, the rapid movement of the thoughts, the influence of evil spirits upon them, and the duty of fixing the desire on God. In the latter he declares the nature of evil spirits, their fall, subordination, and occupation. His Life, without details, is in Vitae Patrum, c. 50. Migne,Patr. Lat. t. lxxiii. 844 seq.; Ceill. Aut. sacr. viii. 170 seq.; Fleury, H. E. xx. c. 7.
[J.G.]
Serenus (5), 10th bp. of Marseilles c. 595–600, known from the letters of Gregory the Great. To his good offices were commended St. Augustine on his mission to England in 596 (Greg. Magn. Ep. vi. 52; Migne, Patr. Lat. lxxvii. 836), and, three years later, the monks dispatched to help him (xi. 58,Patr. Lat. 1176). Two other letters from Gregory are preserved. Serenus in an excess of iconoclastic zeal had entered the churches of Marseilles and broken and cast forth the images. Gregory, commending his fervour against idolatry, reproved his violence, since the use of representations in a church was that the unlearned might read on the walls what they were unable to read in the Scriptures (ix. 105, Patr. Lat. 1027). Serenus, disregarding the warning and even affecting to believe the letter a forgery, received a severe rebuke and a reiteration of the pope's views (xi. 13, Patr. Lat. 1128, written Nov. 1, 600). Gall. Christ. i. 639; Ricard, Evêques de Marseille, 24, 25; Vies des saints de Marseille, S. Serenus, Bayle.
[S.A.B.]
Sergius (2), a very celebrated military saint and martyr of the Eastern church. His Acts call him "Amicus Imperatoris." He and Bacchus were regarded as the patron saints of Syria. Sergius suffered at Sergiopolis, or Rasaphe, in Syria, early in the 4th cent. Their united fame soon became widespread. Le Bas and Waddington (Voy. archéol. t. iii. No. 2124) notice a church of E. Syria dedicated in their honour in 354 as the earliest case of such consecration to saints, and (ib. No. 1915) describe one dedicated in 512 to SS. Sergius, Bacchus, and Leontius, and offer reasons for regarding Leontius as a martyr under Hadrian when ruling Syria during the last years of Trajan. Theodora, wife of Justinian, presented a jewelled cross to a church of St. Sergius, which Persian invaders carried off. Chosroes, king of Persia, returned it to Gregory, patriarch of Antioch, in 593. (Cf. Evagr. H E. iv. 28; vi. 21, where Chosroes is represented as a convert to the cult of Sergius.) The fame of Sergius and Bacchus spread to France, where Le Blant (Christ. Lat. Inscrip. of France, t. i. p. 305) notices a church at Chartres dedicated in their honour. Le Blant (Actes des mart. p. 77) notes the marks of genuineness in his Acts as told in AA. SS. Boll.; cf. Tillem. v. 491.
[G.T.S.]
Sergius (12), the name of the two Monophy-
