THE NEW SCHAFF-HERZOG
J. Hergenrother, Photius, i. 178-190, Regensburg, 1867; J. Langen, Geschichte der romischen Kirche, ii. 446 sqq., Bonn, 1885; F. Kattenbusch, Lehrbuch der vergleichenden Konfesaionskunde, i. 111-117, 262, Freiburg, 1892; K. Holl, Enthusiosm.ua und Busagewalt beim griechiachen Monchtum, pp. 289-298, Leipsic, 1898; DCB, iii. 367-368; and literature under Pelagius II., and Gregory I.
JOHANNES ASKUSNAGES, as-kus'na-jiz: Greek theologian of the sixth century. He was a pupil of the Syrian Peter of Rhesina, whom he succeeded as teacher of philosophy at Constantinople during the reign of Justinian I. In a conference held in the presence of the emperor, Johannes declared himself not only a monophysite, but a tritheist, and he was accordingly banished as a heretic. Abulfaraj makes Johannes Askusnages the founder of tritheism, but the Greek sources, which ignore this theologian, assign this place to Johannes Philoponos (q.v.), the discrepancy being apparently due to the fact that the latter was the most distinguished representative of the tritheistic doctrine.
(Philipp Meyer.)
Bibliography: C. W. F. Walch, Historie der Ketzereien, viii. 684, 11 vols., Leipsic, 1762-85; Neander, Christian Church, ii. 613.
JOHANNES BEKKOS: Patriarch of Constantinople; b. at Constantinople in the early part of the thirteenth century; d. in the castle of St. Gregory in Bithynia 1293. He first became important in the unionistic synod of 1274, when the Emperor Michael Palseologus, a zealous advocate of union, sought his aid as a scholar and orator. Johannes, however, after some hesitation declared the Latins heretics, and was accordingly imprisoned. During his confinement he read the older Greek literature on the controverted points and became convinced of the truth of what he had hitherto rejected. The consequence was his elevation to the patriarchal throne, but the change in ecclesiastical policy resulted in his deposition in 1282 and his banishment in the following year. His final years were spent in prison. The Greek Church has stricken the name of Bekkos from the list of the orthodox, but his polemical writings were included in the Graecia orthodoxa of Leo Allatius (Rome, 1652-59). His theological works were chiefly in defense of the union, the most important being " On the Union and Peace of the Old and New Churches of Rome."
(Philipp Meyer.)
Bibliography: Krumbacher, Geschichte, pp. 96-97 (where the literature is indicated); Fabricius-Harles, Bibliotheca Graeca, xi. 344-349, Hamburg, 1808.
JOHANNES CLIMACUS (SCHOLASTICUS, SI- NAITA) : Monk of Mount Sinai. From the " Narratives " of Anastasius, a monk of Mount Sinai (cf. F. Nau, Les rccits inedits du moine Anastase, Paris, 1902; and Oriens Christianus, ii., 1902, 58-89), it appears that Johannes Climacus died about 649. He was presumably born before 579, and became a monk in the Sinai cloister about 600, being abbot of the same before 639. If these data be correct, then this Johannes can not be identical with Johannes, the abbot of Mount Sinai to whom Gregory I. addressed a letter dated Sept. 1, 600 (Epist. xi. 1; NPNF, xiii. 52). Johannes was called Climacus on account of his book, " The Ladder to Paradise," .-o termed with reference to Jacob's ladder. Tn this
book the spiritual conditions by which men are purified in preparation for the divine life are described in thirty steps. The process begins with renunciation of the world. The spirit turns to penance. Salutary tribulation softens the heart and removes the dross. Presently the penitent finds words only for prayer, song, and the manifestation of love. Blessed humility leads to the imitation of Christ, and unlocks the gates of heaven. The highest estate is that of a divinely patterned apathy and rest where one beholds, in an undimmed mirror, the excellences of Paradise. However only he who has first endured and overcome the storms of this world, will attain to that stage of blissful calm. Among the Greek monks, this tract, reinforced with notes, was for centuries in use as a guide to perfection (cf. the Scholia of Abbot John of Raiithu; MPG, lxxxviii. 1211-48).
G. Kruger. Bibliography: The editio princeps of the " Ladder " was by M. Rader, Paris, 1633, reproduced in MPG, lxxxviii. 583-1248; the Vita by Daniel is in the latter, columns 596-608. A later edition of the work is by S. Eremites, Constantinople, 1883. A very full bibliographical apparatus is to be found in Krumbacher, Geschichte, pp. 143- 144. Consult further: J. Fessler, Institutiones patrologiae, ed. B. Jungmann, ii. 890-897, Innsbruck, 1896; DCB, iii. 405; KL, vi. 1640-1641; P. Labbe in MPG, lxxxviii 579-582.
JOHANNES ELEEMON : Patriarch of Alexandria; b. at Amathus (on s. shore of Cyprus); d. there probably Nov. 11, 619. He was installed as patriarch by the Emperor Heraclius, in deference to the Alexandrians, at the close of 610 or beginning of 611. His administration meant a powerful reinforcement of the orthodox cause in Alexandria. The policy of uniting the orthodox party with the Monophysites, as fomented by Heraclius and by Sergius of Constantinople, encountered in Johannes an outspoken opponent. He was famed for his great charity, whence his name, Eleemon, and his good deeds won for him the hearts of the people. When the Persians approached Alexandria in 619(?), Johannes fled to Cyprus, where he died. His anniversary day is November 12. G. Kruger.
Bibliography: The life by Leontius is in MPG, xciii. 1613 sqq., in Lat. transl., with notes in MPL, lxxiii. 337-384; the Lat. transl. of Leontius and of the life by Simeon Metaphrastes, with comment, is in ASB, Jan., ii. 495-535. H. Gelzer edited the life by Leontius, Freiburg, 1893. Consult: H. Gelzer, Ein griechischer VolksschriftsteUer des 7. Jahrhunderts, Munich, 1889; F. Posl, Die reine . Liebe dargestellt in dent Leben des Johannes des
Almosengebers, Regensburg, 1862; A. von Gutschmid, Kleine Schriften, ii. 471-475, Leipsic, 1890; H. T. F. Duckworth, St. John the Almsgiver, Patriarch of Alexandria, London, 1901; DCB, iii. 348.
JOHANNES PHILOPONOS: Greek philosopher, philologist, and theologian of the sixth century. Of his life few details are known, except that he was born at Alexandria and was a pupil of the Aristotelian exegete Ammonius and the grammarian Romanos. He was a man of learning, versatility, and restless energy, but, adhering fully neither to tradition nor to dogma, his fondness for a philosophical treatment of Christian dogma, to which he subscribed in general, frequently placed him in a dubious position. He won disapproval, moreover, by his interpretation of the Trinity in his "Arbitrator," a