with water cannot sin. (4) All sins are equal. (5) There is but one grade of punishment and one of reward in the future world. We learn further from St. Augustine (lib. i. contra Julian. c. ii.), and from the letter of the Milanese synod to Siricius (Ambros. Op. Ep. 42), that Jovinian maintained tenets as to the Virgin Mary's virginity in giving birth to Jesus Christ in opposition to the orthodox view. He was living at Rome (Hieron. Prolog. adv. Pelag.), and wrote in Latin (ib. lib. ii. adv. Jovin. § 37). Certain Christians at Rome, amongst them Jerome's correspondent Pammachius, brought the book to the notice of Siricius, bp. of Rome, who called a meeting of his clergy and condemned the new heresy. Hoping for protection from Theodosius, who was now at Milan, Jovinian and his friends proceeded thither; but Siricius sent three of his presbyters with a letter of warning to the church at Milan. Ambrose responded warmly to Siricius, and with eight other bishops endorsed the sentence passed by the Roman church. In a letter by Ambrose in the name of the synod of Milan to Siricius conveying this judgment, it is stated that the emperor "execrated" the impiety of the Jovinianists, and that all at Milan who had seen them shunned them like a contagion. In 409 Jerome, writing against Vigilantius, refers to Jovinian as having recently died.
The heresies of Jovinian would be especially obnoxious to the great ecclesiastics of his time, who were wont to insist strongly upon the merit of virginity and of abstinence. Jerome writes against Jovinian, he says, in answer to an appeal made by holy brethren at Rome who desired that he should crush the Epicurus of the Christians with evangelical and apostolic vigour. The vigour of the reply was a little too much even for them (quod nimius fuerim). His praise of virginity seemed to do some wrong to marriage. Accordingly Pammachius (prudenter et amanter, as Jerome acknowledges) thought it best to suppress the copies of Jerome's answer. But the books had already circulated too much to be recalled. Whatever Jerome wrote was seized upon by friends or enemies, and quickly made public (Ep. 48, 49). Jovinian is not accused of any worse immorality than an indulgence in good living, which was probably exaggerated rhetorically by Jerome. Augustine reproaches him with having led consecrated virgins of advanced age to accept husbands. He himself abstained from marriage, merely because of the troubles involved in it. See Hieron. lib. i. adv. Jov. § 3; August. de Haer. § 82, lib. ii. de Nupt. et Concep. § 23; Retract. lib. ii. § 23; also Haller, Jovinianus sein Leben und seine Lehre in Texte und Untersuch. xvii. new ser. (Leipz. 1897).
[J.LL.D.]
Juliana (8), mother of the virgin DEMETRIAS, to whom we have letters from Jerome, Augustine, pope Innocent, and Pelagius. She was of noble birth, being connected through her mother Proba and her husband Olybrius with some of the greatest families of Rome, and was possessed of great wealth. When her daughter proposed to take vows of virginity, she refrained from influencing her; but when Demetrias appeared in the church clad in the dress of a virgin she shewed her great delight at this step. She supported the cause of Chrysostom at Rome and entertained his messengers. His thanks were conveyed in a letter from his place of exile (A.D. 406), exhorting her to hold fast and aid in allaying the waves of controversy (Chrys. Ep. 169). She fled with her daughter to Africa from Rome when it was sacked by Alaric, but fell into the rapacious hands of count Heraclion, who robbed her of half her property. She was commended to the African churches by pope Innocent in a laudatory letter (Ep. 25), which takes the rank of a decree in the collection of papal rescripts by Dion. Exig. (Coll. Dec. 39; Hieron. Ep. 130, ed. Vall.). She became acquainted with Augustine while in Africa, and she and her daughter had relations with Pelagius, who wrote a long letter to Demetrias (given among the Supposititia of Jerome; ed. Vall. vol. xi.) vindicating free will by her example. Augustine, with Alypius, wrote to Juliana (Aug. Ep. 188, A.D. 418), arguing that all the virtues of Demetrias were from the grace of God.
[W.H.F.]
Julianus (15) (Eclanensis), bp. of Eclana or Aeculanum (Noris, ad Hist. Pelag. in Opp. iv. 747, ed. 1729–1732), near Beneventum (ib. i. 18, in Opp. i. 178; Pagi, Critic, s.a. 419, ix.), a distinguished leader of the Peagians of 5th cent. A native of Apulia (August. Opus Imperf. vi. 18 in Patr. Lat. xlv. 1542), his birth is assigned to c. 386 (Gainer, Diss. i. ad part. i. Opp. Mar. Merc. c. 6, in Patr. Lat. xlviii. 291). His father was an Italian bishop named Memor or Memorius (Mar. Merc. Subnot. iv. 4, Garner's n. g. u.s. p. 130; Pagi, u.s.; Cappelletti, Chies. Ital. xx. 19) and his mother a noble lady named Juliana (Mar. Merc. u.s.). Augustine of Hippo was intimate with the family, and wrote of them in terms of great affection and respect, c. 410 (Ep. 101; Noris, Opp. i. 422, iv. 747). Julian, c. 404, became a "lector" in the church over which his father presided, and while holding that office married a lay named Ia. Paulinus, afterwards bp. of Nola, composed an elaborate Epithalamium, which represents him as on terms of great intimacy with the family (Poem. xxv. in Pali. lii. 633). By c. 410 Julian had become a deacon, but whether Ia was then living does not appear.
He was consecrated to the episcopate by Innocent I. c. 417 (Mar. Merc. Commonit. iii. 2), but the name of his see is variously given. Marius Mercator, who was his contemporary, distinctly speaks of him as "Episcopus Eclanensis" (Nestor. Tract. praef. § 1, Migne, 184; Theod. Mops. praef. § 2, Migne, 1043). Innocent I. died Mar. 12, 417. Up to that date Julian had maintained a high reputation for ability, learning, and orthodoxy, and Mercator concludes that he must have sympathized with Innocent's condemnation of the Pelagians (Commonit. iii. 2). Yet there is reason to believe that even Innocent had ground for at least suspecting his proclivities (August, cont. Julian. i. 13). When the cases of Pelagius and Coelestius were reopened by Zosimus, shortly after the death of Innocent, Julian seems to have expressed himself strongly in their favour in the hearing of Mercator (Subnot. vii. 2; Noris, Opp. i. 183); and when ZOSIMUS issued his Epistola Tractoria against
