Lucian of Antioch | |
|---|---|
.jpg) Miniature from theMenologion of Basil II | |
| Born | c. 240 TraditionallySamosata (nowSamsat,Adıyaman,Turkey) |
| Died | January 7, 312 PossiblyNicomedia (modern-dayIzmit,Kocaeli,Turkey) |
| Venerated in | Eastern Orthodox Church,Roman Catholic Church,Armenian Apostolic Church |
| Feast | January 7 (Roman Catholic) October 15 (Byzantine Christianity) Monday after fifth Sunday after Pentecost (Armenian Apostolic Church)[1] |
Lucian of Antioch (Greek: Λουκιανός Αντιοχείας c. 240 – January 7, 312),[a] known asLucian the Martyr, was aChristian presbyter,theologian, andmartyr. He was noted for both his scholarship andascetic piety.
According toSuidas, Lucian was born atSamosata,Kommagene,Syria, to Christian parents, and was educated in the neighbouring city ofEdessa,Mesopotamia, at the school ofMacarius. However, this tradition might be due to a conflation with his famous namesake,Lucian of Samosata, the pagan satirist of the second century.[2]
AtAntioch, Lucian was ordainedpresbyter.Eusebius of Caesarea notes his theological learning[3] and Lucian's vita (composed after 327) reports that he founded aDidaskaleion, a school. Scholars followingAdolf von Harnack see him as the first head of theSchool of Antioch, with links to later theologiansDiodorus of Tarsus andTheodore of Mopsuestia, but that contention is unrecorded in the extant sources.[4]
After the deposition of Antioch's bishopPaul of Samosata, he fell under suspicion for heresy, and was excommunicated. According toAlexander of Alexandria, he remained in schism during the episcopates of threebishops, Domnus, Timaeus and Cyril, whose administration extended from 268 to 303. Lucian was reconciled with the Church either early in the episcopate of Cyril (perhaps about 285), which seems more likely, or under Cyril's successor Tyrannus.
During the persecution ofMaximinus Daia, Lucian was arrested at Antioch and sent to Nicomedia, where he endured many tortures over nine months of imprisonment. He was twice brought up for examination, and both times defended himself ably and refused to renounce his Christian faith.
His death is uncertain. He might have been starved to death. Another, more likely, possibility is that he was beheaded. The traditional date ascribed to his execution is January 7, 312, inNicomedia. There is a late tradition of uncertain origin that he had been drowned in the sea and that his body was returned to land by adolphin.[5]
He was buried atDrepanum on the Gulf of Nicomedia, which was later renamed Helenopolis to honourHelena, mother ofConstantine the Great.
He is also commemorated as asaint, with afeast day of January 7 in the Roman Catholic Church[5] and October 15 in the Orthodox Church.
Lucian's theological position is a matter of contention. Attempts to reconstruct his theology from the extant sources have led to contradictory results.
BecauseArius in a letter addressedEusebius of Nicomedia as "sylloukianistes" ("Fellow-Lucianist"), Lucian's theology came to be associated with theArian controversy. FollowingAdolf von Harnack, many scholars have interpreted the word (which only appears in this instance) as denoting a theological school and have therefore seen not only Eusebius but also Arius and other Arian leaders (among themMaris,Theognis of Nicaea and Asterius) as pupils of Lucian and have transferred Arian views unto Lucian.[4] The first writer to clearly attest such a discipleship for a number of Arian sympathisers—but not for Arius and his closer associates—was theAnomoean church historianPhilostorgius.[4]
Others have interpreted the word as indicating not a theological link but the special veneration accorded to Lucian by Eusebius, who by that time headed thechurch of Nicomedia, the place of Lucian's martyrdom. Lucian's veneration increased during the latter half of Constantine's reign, in particular due to the patronage of the EmpressHelena.[4]
Opponents of Arianism, such asAlexander of Alexandria, countered this veneration by noting Lucian's schismatic past.Marcus Victorinus identified the Eusebian party with Lucian. Epiphanius associates Lucian with heretical views about Christ's human soul held by Arians (but also by others) and relates that the Arians venerated Lucian as their martyr and that Lucian lived together with Eusebius at Nicomedia.[4]
Associated with Lucian's name is also theCreed of the Dedication passed at theCouncil of Antioch in 341. This association is unknown toAthanasius of Alexandria andHilarius of Poitiers, but known and accepted by later writers. It was most likely brought up by theHomoiousian party. In their opposition against theHomoian party supported by EmperorConstantius II, the Homoiousians claimed the legacy of Lucian and adopted the definition of 341 as their creed.[4]
Other attempts to reconstruct Lucian's theology have started out withPaul of Samosata, whose rejection of theallegorizing tendencies of theAlexandrian School, and especially those ofOrigen, was transferred to Lucian.[4]
Because these identifications created a contradictory picture of Lucian, some scholars have proposed the existence of two Lucians, the first being a follower of Paul of Samosata, the second being Lucian the martyr, a theologian in the Origenist tradition and the teacher of Arius and Eusebius of Nicomedia. However, this proposal has now been largely rejected.[4]
Whatever his theology had been, his status as a martyr and a saint was not impacted by concerns of orthodoxy. In the words of Philip Schaff: "The contradictory reports are easily reconciled by the assumption that Lucian was a critical scholar with some peculiar views on the Trinity and Christology which were not in harmony with the later Nicene orthodoxy, but that he wiped out all stains by his heroic confession and martyrdom".[6]
Lucian is credited with a critical recension of the text of theSeptuagint and theGreek New Testament. The resulting manuscript was popular inSyria,Asia Minor, andConstantinople[7] and was later used byChrysostom and the later Greek fathers, and which lies at the basis of thetextus receptus.[8] However, Lucian took it upon himself to "fix" the manuscripts he received, saying he was correcting errors that had sneaked in over time. He undertook to revise the Septuagint based on the original Hebrew.[9] For this, he received criticism.Jerome mentions that copies of his work on the Greek Old Testament were known in his day as "exemplaria Lucianea" but in other places he speaks rather disparagingly of the texts of Lucian.[10] Jerome also wrote: "This (Testament) certainly differs in our language, and is led in the way of different streams; it is necessary to seek the single fountainhead. I pass over those books which are called by the name of Lucian and Hesychius, for which a few men wrongly claim authority, who anyway were not allowed to revise either in the Old Instrument after theSeventy Translators, or to pour out revisions in the New; with the Scriptures previously translated into the languages of many nations, the additions may now be shown to be false."[11] In the absence of definite information it is impossible to decide the merits of Lucian's critical labors.[12] The 6th centuryGelasian Decree, a work of the Latin Western Church rather than the Greek Eastern Church where Lucian's work was more popular, contains a list of apocryphal books "to be avoided by Catholics" that includes "the Gospels which Lucianus forged."[13] Modern scholars mark Lucianic rescensions with an L, to indicate that when variant readings arise, they may have been from Lucian's adjustments.
Lucian integrated a number of important minuscule manuscripts of3 Maccabees.[7]
This article incorporates text from a publication now in thepublic domain: Herbermann, Charles, ed. (1913). "Lucian of Antioch".Catholic Encyclopedia. New York: Robert Appleton Company.
