In May 568 a rescript was issued to Spes-in-Deum, the archbp. of the Byzacene province in Africa, confirming the privileges of his church and synod by which he was the sole judge of charges brought against any bishops or clergy within his jurisdiction, and in Nov. (Clinton, Fasti, 825) a law (Nov. cxlix.) was promulgated addressed to the bishops and leading men of each province directing them to choose the governors (praesides) themselves and to submit the names to the emperor, who would invest them with their offices. At the end of 570 or the beginning of 571, Anastasius, bp. of Antioch, was deposed and Gregorius substituted in his place. [ANASTASIUS SINAITA (1); GREGORIUS (31).] On May 18, 572, a stringent law was passed against the Samaritans (Nov. cxliv.). They were declared incapable of inheriting under a will or an intestacy and of exercising testamentary powers except in favour of Christians. Otherwise the goods of the deceased were forfeited to the treasury. For the sake of agriculture farmers were exempted from these provisions. Samaritans were also declared incapable of holding any civil or military employments. Baptized Samaritans who observed the sabbath or other rites of their creed were punished with perpetual exile. A Samaritan was declared incapable of having a Christian slave; if he bought one, the slave ipso facto became entitled to his freedom; while a Samaritan slave became free on embracing Christianity. Justin at length was seized with madness, and died, Oct. 5, 578, after reigning nearly 13 years.
[F.D.]
Juvenalis (2) succeeded Praylius as bp. of Jerusalem c. 420. The ruling object of his episcopate was the elevation of the see of Jerusalem from the subordinate position it held in accordance with the seventh of the canons of Nicaea, as suffragan to the metropolitan see of Caesarea, to a primary place in the episcopate. Juvenal coveted not merely metropolitan, but patriarchal rank, and in defiance of all canonical authority claimed jurisdiction over the great see of Antioch, from which he sought to remove Arabia and the two Phoenicias to his own province. Scarcely had he been consecrated bp. of Jerusalem when he proceeded to assert his claims to the metropolitan rank by his acts. A letter of remonstrance against the proceedings of the council of Ephesus, sent to Theodosius by the Oriental party, complains that Juvenal had ordained in provinces over which he had no jurisdiction (Labbe, Concil. iii. 728). Cyril of Alexandria wrote to Leo, then archdeacon of Rome, informing him of this and begging that his unlawful attempts might have no sanction from the apostolic see. Juvenal, however, was far too useful an ally against Nestorius for Cyril lightly to discard. When the council met at Ephesus, Juvenal was allowed to take precedence of his metropolitan of Caesarea and to occupy the position of vice-president of the council, coming next after Cyril himself (ib. iii. 445), and was regarded in all respects as the second prelate in the assembly. The arrogant assertion of his supremacy over the bp. of Antioch, and his claim to take rank next after Rome as an apostolical see, provoked no open remonstrance. At the "Latrocinium" Juvenal occupied the third place, after Dioscorus and the papal legate, by the special order of Theodosius (ib. iv. 109). When the council of Chalcedon met, one of the matters before it was the dispute as to priority between Juvenal and Maximus, bp. of Antioch. The contention ended in a compromise agreed on in the Seventh Action. Juvenal surrendered his claim to the two Phoenicias and to Arabia, on condition of being allowed metropolitical jurisdiction over the three Palestines (ib. iv. 613). The claim to patriarchal authority over the bp. of Antioch put forward at Ephesus was discreetly dropped. The terms arranged between Maximus and Juvenal received the consent of the assembled bishops (ib. 618). Maximus, however, soon repented his too ready acquiescence in Juvenal's demands, and wrote a letter of complaint to pope Leo, who, replying June 11, 453 upheld the authority of the Nicene canons, and promised to do all he could to maintain the ancient dignity of the see of Antioch (Leo Magn. Ep. ad Maximum, 119 [92]) No further action, however, seems to have been taken either by Leo or by Maximus. Juvenal was left master of the situation, and the church of Jerusalem from that epoch has peaceably enjoyed the patriarchal dignity.
On the opening of the council at Ephesus, June 22, 431, Juvenal took a prominent part in the condemnation of Nestorius. As one of the eight legates deputed by the council, he aided in the consecration of Maximian in Nestorius's room, Oct. 25, 431 (Labbe, iii. 780; Baluz 571 seq.). In retaliation, John of Antioch and the Orientals on their way back from Ephesus held a synod at Tarsus, which excommunicated Cyril and the deputies of the council, Juvenal at their head (Baluz. 939).
When, in 449, the "Latrocinium" met at Ephesus, Juvenal was the first to sign the instrument of Flavian's deposition (Labbe, iv. 306). The natural consequence of this open patronage of heresy was that the name of Juvenal, together with those of Dioscorus and the other bishops of the "Latrocinium," was removed from the diptychs of Rome and other orthodox churches (Leo Magn. Ep. ad Anatolium, 80 [60]). This alarmed Juvenal, and he faced completely round at Chalcedon in 451, denouncing the doctrines he had supported two years before at Ephesus. The place he occupied in the council indicated that he had been compelled to abate somewhat of his overweening pretensions. Anatolius of Constantinople and Maximus of Antioch both took precedence of him, as did the Roman legates and Dioscorus (Labbe, iv. 79 et passim). The proceedings had not advanced far when Juvenal, seeing the course events were taking, rose up with the bishops of Palestine in his train, and crossed over from the right, where he had been sitting with the Alexandrine prelates, to the Orientals on the left amid shouts of "Welcome, orthodox one! It is God Who has brought thee over here" (ib. 178). This desertion of his old friends barely saved him. Evidence being read as to the violence with which Flavian's condemnation had been enforced, and the brutality with which he had been treated, the imperial commissioners proposed Juvenal's deposition, together with that
