is evidence that we have here a true history (Lightfoot's Ignatius, i. 334, ii. 279).
It was no doubt the mention in the genuine epistles of this Philo from Cilicia that suggested to Pseudo-Ignatius to forge a letter in the name of the martyr to the church of Tarsus, and to specify that city as the place where Philo served as deacon.
[G.S.]
Philogonius, bp. of Antioch, 22nd in succession, following Vitalis c. 319. He affords an example of a layman, a husband, and a father being raised at once, like Ambrose at Milan, to the episcopate of his city. He had been an advocate in the law courts, and gained universal esteem by his powerful advocacy of the poor and oppressed, "making the wronged stronger than the wronger." The few facts known of his history are gathered from a homily delivered at Antioch by Chrysostom on his Natalitia (Chrys. Orat. 71, t. v. p. 507, ed. Savile). Chrysostom comments upon the great difficulties (δυσκολίαι) Philogonius met with at the commencement of his episcopate from the persecution which had so recently ceased, and says that his highest eulogy is the pure and flourishing condition in which he left the church. The earliest ecclesiastical building in Antioch, "the mother of all the churches in the city," traditionally ascribed to apostolic times, the rebuilding of which had been begun by Vitalis, was finished by him (Theod. H. E. i. 3). He was denounced by Arius as one of his most determined opponents (ib. 5). He was succeeded by Paulinus, the Arianizing bp. of Tyre, c. 323. He is called Philonicus by Eutychius (p. 431), who assigns him 5 years of office (Tillem. Mém. eccl. t. vi. p. 194; Neale, Patr. of Ant. p. 84).
[E.V.]
Philostorgius, a Cappadocian, born c. 368, and author of a church history extending from 300 to 425. The greater part has perished, but some fragments have been preserved by Photius. They were published by Godefrid at Geneva in 1642, and by Valesius, with a Latin trans. and notes, at Paris in 1673. An English trans. by Walford appeared in 1855. Photius regarded both author and book with worse than contempt. The style he allows to be sometimes elegant, though more frequently marked by stiffness, coldness, and obscurity. The contents he treats as unworthy of reliance, often beginning his extracts by denouncing the author as an "enemy of God," an "impious wretch," an "impudent liar." Even Gibbon, naturally inclined as he was to accept the statements of a heretic in preference to those of an orthodox theologian, is compelled to allow that "the credibility of Philostorgius is lessened, in the eyes of the orthodox, by his Arianism; and, in those of rational critics, by his passion, his prejudice, and his ignorance" (Hist. c. xxi.). Gibbon thinks that he appears to have obtained "some curious and authentic intelligence" (c. xxv.), yet was marked in making use of it by "cautious malice" (c. xxiii.). These unfavourable opinions are shared by Tillemont (Hist. vol. iv. p. 281), and, though with some just expressions as to what might have been the value of his history had it been preserved, by Jortin (Eccl. Hist. vol. ii. p. 122) and Schröckh (vol. i. p. 148). All existing evidence leads to the belief that the history of Philostorgius was less a fair statement of what he had seen and known than a panegyric upon the heretics of his time.
[W.M.]
Philoxenus (4) (Xenaias), a conspicuous leader of the Monophysites at the beginning of 6th cent. He shares with Severus of Antioch, the true scientific head of the previously leaderless party of the Acephali, the reputation of having originated the Jacobite form of Monophysitism, which was long supreme in Egypt and is still adopted by the Copts. Our knowledge of Philoxenus comes almost exclusively from his theological opponents, against whom he was engaged in a determined and not very scrupulous warfare. Much that is stated to his discredit admits of reasonable doubt. Some stories we may absolutely reject. We know him as an acute dialectician, a subtle theologian, and a zealous and uncompromising champion of the unity of the nature of Christ against what he regarded as the heresy of the two natures, and as one to whose desire for a faithful rendering of N.T. the church is indebted for what is known as the "Philoxenian Syriac Version." We soon find him in Syria, where, having accepted the Henoticon and the Twelve Chapters of Cyril, he proved an active opponent of all Nestorianizers and a zealous propagator of Monophysite views in the country villages round Antioch. Calandio, the patriarch of Antioch, expelled him from his diocese. He was recalled by Peter the Fuller, who ordained him bp. of Hierapolis (Mabug) in place of the more orthodox Cyrus, c. 485. During Peter's turbulent rule Philoxenus actively supported his measures for suppressing the Nestorianizing section of the church and establishing Eutychian or Monophysite doctrines in his patriarchate and generally in the East. The accession in 498 of the vacillating Flavian to the throne of Antioch, and his change of front from opposition to support of Chalcedon, led Philoxenus to adopt a more active line of conduct (Evagr. H. E. iii. 31), pursuing Flavian with untiring animosity, endeavouring to force him to accept the Henoticon, on his refusal denouncing him as a concealed Nestorian, demanding that he should repudiate not only Nestorius but all who were regarded as sympathizing with him, Diodorus, Theodorus, Theodoret, and many others, repeatedly denouncing him to the emperor Anastasius, and at last accomplishing his deprivation and expulsion. [FLAVIANUS OF ANTIOCH.] In pursuance of his object Philoxenus more than once visited Constantinople. The first time was at the summons of Anastasius, a.d. 507. His arrival caused a great disturbance among the clergy, laity, and monastic bodies. To consult the peace of the city, the emperor was compelled to remove him secretly (Theophan. p. 128; Victor. Tunun. sub. ann. 499). Unable in any other way to secure the deposition of Flavian and his supporter Elias of Jerusalem, Philoxenus obtained from Anastasius an order for convening a synod ostensibly to define more exactly the points of faith, but really to remove the two obnoxious prelates. This synod of about 80 bishops met at Sidon early in 512, under the joint presidency of Philoxenus and Soterichus of the Cappadocian
