Salminius Hermias Sozomen

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One of the famous historians of the early Church, born at Bethelia, a small town near Gaza in Palestine, in the last quarter of the fourth century; died probably in 447 or 448. What the epithet Salaminius means cannot be determined. The supposition that it had some connection with Salamis inCyprus has no foundation. On the authority of Sozomen himself (Church History V.15) we learn that his grandfather became aChristian through witnessingmiracle wrought bySt. Hilarion. Through many years ofpersecution thefamily remained faithful, and Sozomen thus enjoyed the advantage of being trained in aChristian household. His earlyeducation was directed by themonks in his native place. It is impossible to ascertain what curriculum he followed in thesemonasticschools, but his writings give clear evidence of the thoroughness with which he was grounded in Greek studies. A reference to Berytos has led to the mistaken supposition that he pursued legal studies in the famous lawschool of that place. Wherever his professional training was acquired, he settled in Constantinople, probably about the beginning of the fifth century, to commence his career as a lawyer. While thus engaged he conceived the project of writing ahistory of the Church. A preliminary study containing a summary of the history ofChristianity from theAscension to 323 had been lost. He purposed to continue the history of Eusebius, and to deal with the period between 323 and 439. The period actually covered in his work ends at 425. Sozomen dedicated his work (Historia ecclesiastica) to Theodosius the Younger. It is divided into nine books, distributed according to the reigns of Constantine (323-37); III and IV the reigns of his sons (337-61); books V and VI the reigns ofJulian, Jovian, Valentinian I, andValens (361-75); books VII and VIII the reigns of Gratian,Valentinian II,Theodosius I, and Arcadius (375-408).Valentinian II,Theodosius I, and Arcadius (375-408). Book IX deals with the reign of Theodosius the Younger (408-39). As the work ofSocrates appeared at the same time as that of Sozomen and dealt with the same subject and the same period, an important question arises as to the relation, if any, which existed between the two authors. There can be nodoubt that the work ofSocrates antedated that of Sozomen, and that the latter made use of the work of his predecessor. The extent of this dependence cannot be accurately determined. At most it would appear that, while Sozomen used the work ofSocrates as a guide, as well in regard to materials as to order, and while at times he did not hesitate to use it as a secondary source, he was, nevertheless, neither an indiscriminate borrower nor a plagiarist. In some matters, however, as in regard to theNovatians, Sozomen is entirely dependent onSocrates. The ninth book, which Sozomen expressly declared would terminate at the year 439, is manifestly incomplete. There is no reason to think that portion of it has been lost. It is more likely that, because of advancing age or some other cause, he was unable to carry the work to the date he had set before himself. Internal evidence points to the fact that Sozomen undertook to write his history about 443, and that what he succeeded in doing was accomplished in a comparatively short time.

The work of Sozomen suffers in many ways by comparison with that ofSocrates. Though the style is reputed to be better, the construction of the work is inferior, and the author's grasp of the significance of historical movements is less sure. Nevertheless, Sozomen made a painstaking effort to be acquainted with all the sources of information on the subjects which he touched, and he had a passionate desire for thetruth. He was filled with a profound conviction of the Providential purpose ofChristianity, and of its mission, under Divine guidance, for the regulation of the affairs ofmankind. Indoctrinal matters he aimed constantly at being in thorough accord with theCatholic party, and was a consistent opponent ofheresy in all its forms. But, while he maintained a constant attitude of hostility toArianism,Gnosticism,Montanism,Apollinarianism, etc., he never assailed the leaders of theseheresies or allowed himself to indulge in bitter personal attacks. "Let it not be accounted strange", he says, "if I have bestowed commendations upon the leaders or enthusiasts of the above-mentionedheresies. I admire their eloquence and their impressiveness in discourse. I leave theirdoctrine to be judged by those whose right it is" (III, xv). The work of Zosomen is interesting and valuable for many reasons. In the first place he pays more attention than any of the older historians to the missionary activity of theChristians, and to him we are indebted for much precious information about the introduction ofChristianity among theArmenians, theSaracens, theGoths, and other peoples. The history is especially rich in information regarding the rise and spread of monasticism. His account of the labours of the early founders ofmonasteries and monastic communities, though sympathetic, cannot be said to be overdrawn. The history as a whole is fairly comprehensive, and though his treatment of affairs in theWestern Church is not full, his pages abound in facts not available elsewhere and in documentary references of the highest importance. In his attitude towards theChurch, in his treatment of the Scriptures, and in his views of thehierarchy andecclesiastical order and dignity, he is always animated by feelings of submission and respect. There are many faults and shortcomings in his work. Of many of these he himself was conscious, but it was not in his power to correct them. Frequently it was hard for him toknow thetruth because of the mass of divergent evidence with which he had to deal, frequently there was not enough evidence, but in every case he aimed at expressing thetruth and at making his work serve some useful purpose in the defence or elucidation ofChristianideas. The work of Sozomen was printed atParis in 1544. There are later editions by Christophorson and Ictrus (Cologne, 1612) and be Valesius (Paris, 1668). The text of Valesius was reprinted by Hussey (Oxford, 1860), and byMigne (P.G., LXVII). There is an excellent English translation by Hartranft, with a learned though somewhat diffuse introduction, in the "Nicene and Post-Nicene Fathers", II (New York, 1890).

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