ON SAINTS THEONAS, SIMEON, PHORBINUS, AMONG THE GREEKS.
CommentaryTheonas, among the Greeks (S.)
Simeon, among the Greeks (S.)
Phorbinus, among the Greeks (S.)
BY G. H.
In the Greek Menologium of Cardinal Sirlet, after the reported commemoration of Plato, Abbot of the monastery of the Studites, of whom we have already treated, these things are added: "Likewise of the three Saints, Theonas, Symeon, and Phorbinus." The same are reported after the said Plato, The cult of these Saints in the Menaea and in Maximus of Cythera in these words: "On the same day the three Saints, Theonas, Symeon and Phorbinus ended their life in peace." In the distich of the Menaea, heaven is invited to receive these three souls because of their life passed without stain. The rest lie hidden, which ought to be related concerning the exercises of the virtues in which they excelled; or the place and time in which they flourished; nay, if they are considered as joined only in the day of cult and veneration; they could have lived in different places and times, wherefore it is far from the case that we can bring forth anything certain concerning individuals. First, moreover, we do not remember having found any encomium of virtue or sanctity concerning any Phorbinus. Phorbinus unknown elsewhere The name of Simeon is more common, which Simeon the famous Bishop and Martyr of Jerusalem had, Several Saint Simeons whose deeds we gave on February 18, just as two days before of Simeon, Bishop of Metz: but those similar do not pertain here. Closer come Simeon Stylites the Elder referred to on January 5; and the Younger, who
is venerated on September 3; or he who lived on the wondrous mountain, to be referred to May 24; likewise Simeon the Elder, Abbot in Syria, whose deeds and miracles from the Philotheus of Theodoret and from the Menaea we gave on January 26, whom we judge different from this Simeon.
[2] Another in the same Philotheus of Theodoret is Simeon, companion of Agapetus, afterwards Bishop of Apamea. Of these, in chapter 3, in the Life of Saint Marcianus, these things are read: a certain celebrated one, disciple of Saint Marcianus "When some time had passed, Marcianus received two companions, Eusebius, who was heir to that sacred little hut, and Agapetus, who bore these angelic laws to Apamea. For there is a certain very great and populous village, whose name is Nicerte: in it he built two great gymnasia of philosophy, one of which is called by his own name, the other by that of the admirable Simeon, who shone in this philosophy for the space of fifty years. In these, to this day, dwell more than four hundred men, athletes of virtue, and lovers of religion and of the true worship of God, who buy heaven with their labors. Of this commonwealth the legislators were Agapetus and Simeons, who received their laws from the great Marcianus. And by these very many habitations of the exercisers of virtue have been planted, which are governed by the same laws and institutes; it is difficult to count them. did he perhaps have two others with him?" Great Marcianus is venerated, inscribed in the Roman Martyrology on November 11: why then should not also Simeon, or the Simeons, founder of various monasteries, be held to have received veneration among the Easterners, and to have had under himself Theonas and Phorbinus, who with him shone in sanctity of life and glory of miracles, and thus together on the same day were joined in the Menaea and Menologium?
[3] In the meantime, another Theonas, famous for many miracles, is commemorated by Palladius in chapter 50 of the Historia Lausiaca in these words: "We saw also another not far from the city in the desert, by name Theonas, a holy man, Theonas famous for sanctity in Egypt. praised by Palladius enclosed separately in a little house, who for the space of thirty years had practiced silence. He, performing very many virtues, was held by them as a prophet. There came out to him every day a multitude of the sick, upon whom laying hands through the window, he dismissed them to go away healthy. For one could see him having the face of an Angel, with joyful eyes, and wholly filled with the greatest grace. He, not long before, when robbers invaded him at night, on account of his gentleness toward evildoers thinking they would find much gold with him, and wished to kill him, he prayed and they remained immovable at his gates until morning. But when the crowds in the morning came to him, and had in mind to hand them over to the fire, only one word he spoke to them: 'Let them go away safe; otherwise, the grace of healings will flee from me.' But they heard him: for they did not dare to speak against him: and forthwith the robbers went away to the monasteries round about, changed in morals, and led to repentance for the things they had done. learned in languages Now the man was learned in a triple grace of speech, in Roman, Greek, and Egyptian writings, as we have heard from many and from himself. For when he had recognized us to be guests, writing on a tablet, he gave thanks to God on our account. He was eating uncooked seeds. At night, as they say, he would go out of his cell, and be gathered with wild beasts, and give them drink from the water he had: for one could see the tracks of buffaloes and wild asses and some wild goats around his monastery, in which he always delighted. from the harshness of his food" These things Palladius, the same of which, with some circumstances added here and there, are read in book 2 of the Lives of the Fathers, which is ascribed to Rufinus, chapter 6, where he is called Theon. Sozomen in book 6 of his Ecclesiastical History, chapter 28, treats of the holy men who flourished in Egypt in the time of the Emperors Valentinian and Valens, and among others reports these things: "Likewise Benus and Theonas ruled assemblies of monks, men filled with divine foreknowledge and prophecy. Theonas is said to have been skilled in the learning of the Egyptians, Greeks, and Latins, and to have exercised silence for the space of thirty years." Sozomen was transcribed by Cassiodorus in book 8 of the Historia Tripartita, chapter 1, and by Nicephorus in book 11, chapter 34. It has pleased us to bring forward these things, while other ancient monuments concerning these Saints are lacking; that we may show that these same, or some greater than they in sanctity, could have been held among the Easterners to be among the Saints, as at this time they are reported in the Menaea of the Greeks: who also, whether they flourished with Theonas in Egypt, or with Simeon in Syria, or if they lived in different regions, are nevertheless, on account of the same kind of life, joined together in veneration, as the Roman Breviary shows to happen often among the Latins.