Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was
And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still.
And they that conducted Paul brought him unto Athens: and receiving a commandment unto Silas and Timotheus for to come to him with all speed, they departed.
And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that
So he sent into Macedonia two of them that ministered unto him, Timotheus and Erastus; but he himself stayed in Asia for a season.
And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus.
Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you.
1 Corinthians 4:
For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church.
1 Corinthians 16:
Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do
2 Corinthians 1:
For the Son of God, Jesus Christ, who was preached among you by us, even
by me and Silvanus and Timotheus, was not yea and nay, but in him was yea.
Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:
But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state.
Paul, an apostle of Jesus Christ by the will of God, and Timotheus our
1 Thessalonians 1:
Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is
in God the Father and in
the Lord Jesus Christ: Grace be
unto you, and peace, from God our Father, and the Lord Jesus Christ.
1 Thessalonians 3:
And sent Timotheus, our brother, and minister of God, and our fellowlabourer in the gospel of Christ, to establish you, and to comfort you concerning your faith:
1 Thessalonians 3:
But now when Timotheus came from you unto us, and brought us good tidings of your faith and charity, and that ye have good remembrance of us always, desiring greatly to see us, as we also to see
2 Thessalonians 1:
Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ:
Hastings' Dictionary of the Bible
TIMOTHEUS . 1 . A leader of the Ammonites who was defeated in many battles by Judas Maccabæus ( 1Ma 5:6 ff.; 1Ma 5:34 ff., 2Ma 8:30 ; 2Ma 9:3 ; 2Ma 10:24-37 ). 2. The AV [Note: Authorized Version.] form of the name Timothy everywhere in NT except 2Co 1:1 , 1 Timothy 1:2 , 2 Timothy 1:2 , Philippians 1:1 , Hebrews 13:23 .
Easton's Bible Dictionary
The Greek form of the name of Timothy (Acts 16:1 , etc.; the RSV always "Timothy").
Hastings' Dictionary of the New Testament
Hitchcock's Bible Names
Honor of God; valued of God
Morrish Bible Dictionary
A young man whom Paul calls "my own son in the faith." His mother Eunice was a Jewess and his father a Greek. He had evidently been brought up piously, having known the holy scriptures from a child, and Paul mentions the unfeigned faith both of his mother and of his grandmother Lois. Paul, wishing to take Timothy with him, circumcised him because of the Jews. From Lystra he accompanied Paul into Macedonia, but he and Silas stayed behind at Berea. They joined Paul at Athens, and Timothy was sent back to Thessalonica, and brought his report to Paul at Corinth. Acts 17:14 ; 1 Thessalonians 3:1,2 .
During Paul's stay at Ephesus Timothy was with him, and was sent to Corinth, but was again with Paul in Macedonia when the Second Epistle to the Corinthians was written. He was also with Paul when the Epistle to the Romans was written from Corinth. When Paul returned to Asia through Macedonia, Timothy waited for him at Troas. Acts 20:3-5 . He was with Paul at Rome when he wrote his epistles to the Colossians, Philemon, and to the Philippians. At some unknown place and time Timothy suffered imprisonment, for scripture records his release. Hebrews 13:23 . Paul besought him to remain at Ephesus to warn the brethren against false teachers, 1 Timothy 1:3 ; and in the Second Epistle he begs him to use diligence to come to him, to bring with him Mark, and the cloak he had left at Troas, the books and the parchments.
Thus to the end of Paul's life his dearly-loved Timothy was a help and comfort to him, and he availed himself of his devoted labours. He bore testimony of him, that when all were seeking their own, he had no one like-minded with himself but Timothy, Philippians 2:20 ; and when Paul's course was nearly run, he found in Timothy one to whom he could commit the work, instructing him as to the order of the house of God, and his behaviour in it. The apostle warned and admonished him, exhorted and charged him, with the affectionate fervour of a spiritual father, and even cared for the health of his body, advising him to take a little wine for his frequent infirmities. The last word to him in his epistles is "The Lord Jesus Christ be with thy spirit: grace be with you."
Timothy may be regarded as the typical servant, who remains after the decease of the apostles, unto the coming of the Lord. Paul looked for the continuance of the truth which he had taught through such.
Watson's Biblical & Theological Dictionary
commonly called Timothy, a disciple of St. Paul. He was a native of Lystra in Lycaonia. His father was a Gentile; but his mother, whose name was Eunice, was a Jewess, Acts 16:1 , and educated her son with great care in her own religion, 2 Timothy 1:5 ; 2 Timothy 3:15 . To this young disciple St. Paul addressed two epistles; in the first of which he calls him his "own son in the faith," 1 Timothy 1:2 ; from which expression it is inferred that St. Paul was the person who converted him to the belief of the Gospel; and as, upon St. Paul's second arrival at Lystra, Timothy is mentioned as being then a disciple, and as having distinguished himself among the Christians of that neighbourhood, his conversion, as well as that of Eunice his mother, and Lois his grandmother, must have taken place when St. Paul first preached at Lystra, A.D. 46. Upon St. Paul's leaving Lystra, in the course of his second apostolical journey, he was induced to take Timothy with him, on account of his excellent character, and the zeal which, young as he was, he had already shown in the cause of Christianity; but before they set out, St. Paul caused him to be circumcised, not as a thing necessary to his salvation, but to avoid giving offence to the Jews, as he was a Jew by the mother's side, and it was an established rule among the Jews that partus sequitur ventrem. Timothy was regularly appointed to the ministerial office by the laying on of hands, not only by St. Paul himself, but also by the presbytery, 1 Timothy 4:14 ; 2 Timothy 1:6 . From this time Timothy acted as a minister of the Gospel; he generally attended St. Paul, but was sometimes employed by him in other places; he was very diligent and useful, and is always mentioned with great esteem and affection by St. Paul, who joins his name with his own in the inscription of six of his epistles. He is sometimes called bishop of Ephesus, and it has been said that he suffered martyrdom in that city, some years after the death of St. Paul.
The principal design of St. Paul's First Epistle to Timothy was to give him instructions concerning the management of the church of Ephesus; and it was probably intended that it should be read publicly to the Ephesians, that they might know upon what authority Timothy acted. After saluting him in an affectionate manner, and reminding him of the reason for which he was left at Ephesus, the Apostle takes occasion, from the frivolous disputes which some Judaizing teachers had introduced among the Ephesians, to assert the practical nature of the Gospel, and to show its superiority over the law; he returns thanks to God for his own appointment to the apostleship, and recommends to Timothy fidelity in the discharge of his sacred office; he exhorts that prayers should be made for all men, and especially for magistrates; he gives directions for the conduct of women, and forbids their teaching in public; he describes the qualifications necessary for bishops and deacons, and speaks of the mysterious nature of the Gospel dispensation; he foretels that there will be apostates from the truth, and false teachers in the latter times, and recommends to Timothy purity of manners and improvement of his spiritual gifts; he gives him particular directions for his behaviour toward persons in different situations in life, and instructs him in several points of Christian discipline; he cautions him against false teachers, gives him several precepts, and solemnly charges him to be faithful to his trust.
That the Second Epistle to Timothy was written while St. Paul was under confinement at Rome, appears from the two following passages: "Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner," 2 Timothy 1:8 . "The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain; but when he was at Rome, he sought me out very diligently, and found me," 2 Timothy 1:16-17 . The epistle itself will furnish us with several arguments to prove that it could not have been written during St. Paul's first imprisonment.
1. It is universally agreed that St. Paul wrote his epistles to the Ephesians, Colossians, Philippians, and to Philemon, while he was confined the first time at Rome. In no one of these epistles does he express any apprehension for his life; and in the two last mentioned we have seen that, on the contrary, he expresses a confident hope of being soon liberated; but in this epistle he holds a very different language: "I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day," 2 Timothy 4:6 , &c. The danger in which St. Paul now was, is evident from the conduct of his friends, when he made his defence: "At my first answer no man stood with me, but all men forsook me," 2 Timothy 4:16 . This expectation of death, and this imminent danger, cannot be reconciled either with the general tenor of his epistles written during his first confinement at Rome, with the nature of the charge laid against him when he was carried thither from Jerusalem, or with St. Luke's account of his confinement there; for we must remember that in A.D. 63, Nero had not begun to persecute the Christians; that none of the Roman magistrates and officers who heard the accusations against St. Paul at Jerusalem thought that he had committed any offence against the Roman government; that at Rome St. Paul was completely out of the power of the Jews; and, so little was he there considered, as having been guilty of any capital crime, that he was suffered to dwell "two whole years," that is, the whole time of his confinement, "in his own hired house, and to receive all that came in unto him, preaching the word of God, and teaching those things which concern the Lord Jesus Christ with all confidence, no man forbidding him, Acts 28:30-31 .
2. From the inscriptions of the epistles to the Colossians, Philippians, and Philemon, it is certain that Timothy was with St. Paul in his first imprisonment at Rome; but this epistle implies that Timothy was absent.
3. St. Paul tells the Colossians that Mark salutes them, and therefore he was at Rome with St. Paul in his first imprisonment; but he was not at Rome when this epistle was written, for Timothy is directed to bring him with him, 2 Timothy 4:11 .
4. Demas, also, was with St. Paul when he wrote to the Colossians: "Luke, the beloved physician, and Demas, greet you," Colossians 4:14 . In this epistle he says, "Demas has forsaken me, having loved this present world, and is departed into Thessalonica." 2 Timothy 4:10 . It may be said that this epistle might have been written before the others, and that in the intermediate time Timothy and Mark might have come to Rome, more especially as St. Paul desires Timothy to come shortly, and bring Mark with him. But this hypothesis is not consistent with what is said of Demas, who was with St. Paul when he wrote to the Colossians, and had left him when he wrote this second epistle to Timothy; consequently the epistle to Timothy must be posterior to that addressed to the Colossians. The case of Demas seems to have been, that he continued faithful to St. Paul during his first imprisonment, which was attended with little or no danger; but deserted him in the second, when Nero was persecuting the Christians, and St. Paul evidently considered himself in great danger.
5. St. Paul tells Timothy, "Erastus abode at Corinth, but Trophimus have I left at Miletum sick," 2 Timothy 4:20 . These were plainly two circumstances which had happened in some journey which St. Paul had taken not long before he wrote this epistle, and since he and Timothy had seen each other; but the last time St. Paul was at Corinth and Miletum, prior to his first imprisonment at Rome, Timothy was with him at both places; and Trophimus could not have been then left at Miletum, for we find him at Jerusalem immediately after St. Paul's arrival in that city; "for they had seen before with him in the city Trophimus, an Ephesian, whom they supposed that Paul had brought into the temple," Acts 21:29 . These two facts must therefore refer to some journey subsequent to the first imprisonment; and, consequently, this epistle was written during St. Paul's second imprisonment at Rome, and probably in A.D. 65, not long before his death. It is by no means certain where Timothy was when this epistle was written to him. It seems most probable that he was somewhere in Asia Minor, since St. Paul desires him to bring the cloak with him which he had left at Troas, 2 Timothy 4:13 ; and also at the end of the first chapter, he speaks of several persons whose residence was in Asia. Many have thought that he was at Ephesus; but others have rejected that opinion, because Troas does not lie in the way from Ephesus to Rome, whither he was directed to go as quickly as he could. St. Paul, after his usual salutation, assures Timothy of his most affectionate remembrance; he speaks of his own apostleship and of his sufferings; exhorts Timothy to be steadfast in the true faith, to be constant and diligent in the discharge of his ministerial office, to avoid foolish and unlearned questions, and to practise and inculcate the great duties of the Gospel; he describes the apostasy and general wickedness of the last days, and highly commends the Holy Scriptures; he again solemnly exhorts Timothy to diligence: speaks of his own danger, and of his hope of future reward; and concludes with several private directions, and with salutations.
A Dictionary of Early Christian Biography
, Called Aelurus
Timotheus (18), commonly called Aelurus , a Monophysite intruder into the see of Alexandria. He had been at first a monk, then a presbyter under Dioscorus, and soon after the deposition of the latter at the council of Chalcedon had come into collision with his successor PROTERIUS. Deposed from office and banished into Libya (Mansi, Concil. vii. 617), he awaited, as his opponents afterwards said, the death of the emperor Marcian ( ib. 525, 532). When that occurred in Jan. 457, he returned to Alexandria, and practised the artifice which apparently procured him the epithet αἴλουρος , "cat." "Creeping" at night to the cells of certain ignorant monks, he called to each by name, and on being asked who he was, replied, "I am an angel, sent to warn you to break off communion with Proterius, and to choose Timotheus as bishop" (Theod. Lect. i. 1). Collecting a band of turbulent men, he took possession, in the latter part of Lent, of the great "Caesarean" church, and was there lawlessly consecrated by only two bishops, whom Proterius and the Egyptian synod had deposed, and who, like himself, had been sentenced to exile. Thus, without the countenance of a single legitimate prelate (see Mansi, vii. 585) "he enthroned himself," as 14 Egyptian bishops express it in their memorials to the emperor Leo I. and to Anatolius of Constantinople ( ib. 526, 533), while the real archbishop was sitting in his palace among his clergy. He instantly proceeded to perform episcopal acts; but after thus playing the anti-patriarch for a few days, he was expelled by the "dux" Dionysius; and it was apparently in revenge that his adherents ( ib. 526, 533) hunted Proterius into a baptistery and murdered him (Easter, 457). Thereupon Timotheus returned and acted as archbishop. He declared open war against the maintainers of "two natures" as being in effect Nestorianizers, and on this ground boldly broke off communion with Rome, Constantinople, and Antioch, denouncing bishops of the Alexandrian patriarchate who had accepted the formula of the council, and some of whom had held their sees before the accession of Cyril; he also sent to cities and monasteries a prohibition to communicate with such bishops or to recognize clerics ordained by them. The 14 prelates who supply our most authentic information on these events were forced by the storm thus raised to abandon their homes, travel to Constantinople, and present memorials to the emperor and archbishop. These are extant in Latin versions ( ib. 524 ff.). Timotheus Aelurus sent some bishops and clerics to plead his cause with the emperor. We possess a fragment of their petition ( ib. 536), to the effect that under their "most pious archbishop, the great city of the Alexandrians, with its churches and monasteries, was by God's favour enjoying complete peace," and that they and their archbishop held firmly to the Nicene Creed, refusing to admit any alterations in, or additions to, its text. The document, as we now have it, breaks off abruptly with the words, "for the church of the great city of the Alexandrians does not accept the council of Chalcedon"; but it appears from other evidence (Leo, Ep. 149; Mansi, vii. 522) that it went on to ask that the sanction given to that council might be recalled, and a new council summoned, asserting that the Alexandrian people, the civil dignitaries, the municipal functionaries, and the company of transporters of corn-freights, desired to retain Timotheus as their bishop. The emperor Leo refused the request of the emissaries of Timotheus for immediate action against the authority of the council of Chalcedon, which he had already constructively upheld by confirming the ecclesiastical acts of his predecessors (cf. pope Leo's Ep. 149 with Mansi, vii. 524), but yet deemed it expedient to send copies of both memorials to the bishops of Rome, Constantinople, Antioch, and Jerusalem, and to 55 other prelates and three leading monks (one of them being Symeon Stylites), requesting their opinion as to the case of Timotheus and as to the authority of the council (Evagr. ii. 9; Mansi, vii. 521). Of the prelates consulted, all but one, the inconstant Amphilochius of Side, accepted the council of Chalcedon (Evagr. ii. 10), and all condemned Timotheus in more or less energetic terms, although some with "a salvo, if the statements of the exiles were true" (Mansi, vii. 537 ff.). In the early summer of 460 Leo I. sent orders to Stilas, the "dux" commanding at Alexandria, to expel Timotheus from the church, and to promote the election of an orthodox bishop (Liberat. Brev. 15). "The Cat" was then ejected, but shewed his wonted acuteness by obtaining permission to come to Constantinople and pretend that he had adopted the Chalcedonian doctrine, as if heterodoxy had been his only fault, and so on becoming orthodox he might hope to retain his see. Pope Leo wrote, on June 17, 460, to the emperor Leo and to Gennadius, the new patriarch of Constantinople, urging that Timotheus, even supposing his conversion sincere, was disqualified by having "invaded so great a see during the lifetime of its bishop" ( Epp. 169, 170). Accordingly Timotheus was a second time exiled with his brother Anatolius—first to Gangra and then, on his causing fresh disturbances, to a village on the shore of the Chersonesus which Eutychius calls Marsuphia (cf. Evagr. ii. 11; Liberat. Brev. 16; Theophan. Chronogr. i. 186; Eutychius, ii. 103); and during 16 years the church over which he had tyrannized was at peace under the rule of his namesake, Timotheus, called Salofaciolus. But when the next emperor, Zeno, fled from the usurper Basiliscus, towards the close of 475, a new scene opened for Aelurus. He was summoned to Constantinople, where his admirers greeted him with "Blessed is he that cometh in the name of the Lord!" (Simplicius, in Mansi, vii. 976). The patriarch Acacius closed the churches against him, but he held services in private houses (Mansi, l.c. ). Basiliscus recognized him as rightful bp. of Alexandria, and by his advice put forth a circular to the episcopate, condemning "the innovation in the faith which was made at Chalcedon" (Evagr. iii. 4). But when the Eutychians of Constantinople, deeming his arrival a godsend, hastened to pay court to him, he disappointed them by declaring that he for his part accepted the statement which Cyril had in effect adopted at his reunion with John of Antioch, that "the Incarnate Word was consubstantial with us, according to the flesh" (ib. 5). On his way home he visited Ephesus, and gratified its clergy and laity by declaring their church (the fifth in Christendom in point of dignity) to be free from that subjection to Constantinople which had been imposed on it by the 28th canon of Chalcedon ( ib. 6). When he reached Alexandria, the kindly and popular Salofaciolus was allowed to retire to his monastery at the suburb called Canopus. Aelurus did not long survive, dying probably in the autumn of 477 (Neale, Hist. Alex. ii. 17).
A Dictionary of Early Christian Biography
Timotheus (19) , commonly called Salofaciolus , patriarch of Alexandria, elected after the expulsion of Timotheus Aelurus, at the beginning of Aug. 460. He was attached to the Chalcedonian dogma, and may be identified with the "Timotheus, presbyter, and a steward of the Alexandrian church," who signed the memorial which the persecuted Catholic bishops presented to the emperor Leo in 457 (Mansi, Concil. vii. 530). His name Salofaciolus, or Salafaciolus, appears to be made up of a Coptic and a Latin word, and to signify "wearer of a white head-gear or cap" (Du Fresne, Gloss. Med. et Infim. Graecit. ii. 1659). After his consecration he sent a letter to pope Leo, who replied in terms of warm congratulation, and urged the newly appointed "Catholic bishop of the Alexandrian church" to root out all remains of Nestorian as well as of Eutychian error ( Ep. 171, Aug. 18, 460). Ten orthodox Egyptian bishops had also written to Leo that the election had been unstained by "canvassing, sedition, or unfairness of any kind," and that Timotheus was approved as worthy of so eminent a bishopric for purity of character and integrity of faith ( Ep. 173). "In his episcopal administration," says Liberatus, "he was exceedingly gentle, so that even those who were of his communion complained of him to the emperor for being too remiss and easy-going towards heretics, in consequence of which the emperor wrote to him not to allow the heretics to hold assemblies or to administer baptism; but he continued to treat them gently, and while he thus discharged his office the Alexandrians loved him, and cried aloud to him in the streets and in the churches, 'Even if we do not communicate with thee, yet we love thee.'" This gentleness became weakness when, in the hope of conciliating the Monophysites, he reinserted the name of Dioscorus in his church diptychs (Mansi, vii. 983), and so gave occasion for the blundering Eutychius to rank him with the other Timotheus as a "Jacobite" ( Ann . ii. 103). When Timotheus Aelurus returned in 476 and took possession of the archbishopric, Salofaciolus was allowed to reside in the monastery of the monks of Tabennesus, situated in a suburb of Alexandria called Canopus (see Le Quien, Or. Christ. ii. 415). He remained there when Aelurus died, fearing to cause a "tumult" if he shewed himself in the city; whereupon the Monophysites took the opportunity of electing and enthroning Peter Mongus, who had been archdeacon under Aelurus; but the Augustal prefect Anthemius, acting on a mandate from Zeno, expelled Peter from the church, and reinstated Timotheus Salofaciolus (Evagr. ii. 11). This step was followed up by rigorous edicts, intended to overawe the numerous clerics, monks, and laymen who refused to communicate with the restored patriarch ( Brev. Hist. Eutych. in Mansi, vii. 1063). Peter Mongus was lurking in corners of Alexandria, "plotting against the church"; the patriarch wrote to Zeno and Simplicius, begging that he might be removed to a distance (Liberat. Brev. 16; Mansi, l.c. ). Simplicius pressed the point in letters to Acacius; but Zeno could not be induced to take this step against Peter, and probably Acacius was at least lukewarm in the cause. At last, according to the Breviculus , Timotheus sent John Talaia again to Constantinople, and obtained a promise that he should have a Catholic successor. Soon afterwards he "died undisturbed" (Liberat.), about midsummer 482, as we learn from letters of Simplicius dated July 15, 482 (Mansi, vii. 991).
A Dictionary of Early Christian Biography
, Patriarch of Constantinople
Timotheus (24), patriarch of Constantinople, appointed in 511 by the emperor Anastasius the day after the deposition of MACEDONIUS (3). He had been priest and keeper of the ornaments of the cathedral, and was a man of bad character. He apparently adopted the Monophysite doctrines from ambition, not conviction. Two liturgical innovations are attributed to him, the prayers on Good Friday at the church of the Virgin, and the recital of the Nicene Creed at every service, though the last is also ascribed to Peter the Fuller. He sent circular letters to all the bishops, which he requested them to subscribe, and also to assent to the deposition of Macedonius. Some assented, others refused, while others again subscribed the letters but refused to assent to the deposition of Macedonius. The extreme Monophysites, headed by John Niciota, patriarch of Alexandria, whose name he had inserted in the diptychs, at first stood aloof from him, because, though he accepted the Henoticon, he did not reject the council of Chalcedon, and for the same reason Flavian II. of Antioch and Elias of Jerusalem at first communicated with him. With SEVERUS of Antioch he afterwards assembled a synod which condemned that council, on which Severus communicated with him. Timothy sent the decrees of his synod to Jerusalem, where ELIAS refused to receive them. Timothy then incited Anastasius to depose him (Liberat. 18, 19; Mansi, viii. 375). He also induced the emperor to persecute the clergy, monks, and laity who adhered to Macedonius, many of whom were banished to the Oasis in the Thebaid. His emissaries to Alexandria anathematized from the pulpit the council of Chalcedon. Within a year of his accession Timotheus directed that the Ter Sanctus should be recited with the Monophysite addition of "Who wast crucified for us." On Nov. 4 and 5 this caused disturbances in two churches, in which many were slain, and the next day a terrible riot broke out which nearly caused the deposition of Anastasius. Timothy died Apr. 5, 517. Vict. Tun. Chron. ; Marcell. Chron. ; Theod. Lect. ii. 28, 29, 30, 32, 33; Evagr. iii. 33; Theophanes; Tillem. Mém. eccl. xvi. 691, 698, 728.
A Dictionary of Early Christian Biography
i., Archbaptist of Alexandria
Timotheus (7) I., archbp. of Alexandria, unanimously elected, as Theodosius I. affirms ( Cod. Theod. t. vi. p. 348; Tillem. vi. 621), on the death of his brother, Peter II., in the latter half of Feb. 381. He was an elderly man of high character, who had sat at the feet of Athanasius; and his distinguishing epithet of ἀκτήμων (Coteler. Eccl. Gr. Mon. i. 366) indicates that he had parted with all his property. The council of Constantinople met in May 381; he and his attendant suffragans arrived late, and did not contribute to the peace of the assembly (Greg. Naz. Carm. de Vita Sua , 1800 ff.). They were annoyed at finding Gregory of Nazianzus established in the see of Constantinople; their jealousy of the "oriental" bishops who had "enthroned him" broke forth in angry debate. They assured Gregory that they had no objection to him personally; but they probably resented the disgrace of Maximus, who had attempted, by the aid of some Egyptian bishops, to possess himself of the see. Gregory was glad to take this opportunity of resigning it, and Timotheus perhaps presided over the council during the few days between this abdication and the appointment of Nectarius (Tillem. ix. 474). The third canon gave to the see of Constantinople the second rank throughout the church; Neale says that Timotheus "refused to allow" its "validity" (Hist. Alex. i. 209). The council of Aquileia alludes to some annoyance given to him and Paulinus of Antioch by those whose orthodoxy had previously been suspected (Ambr. Ep. 12); yet that he did not break off openly from the majority is proved by the law of July 30, 381, in which Theodosius names him as one of the centres of Catholic communion (Soz. vii. 9; cf. Tillem. ix. 720). His episcopate was brief and uneventful. Facundus transcribes a letter of his to Diodore of Tarsus, referring to Athanasius as having spoken highly of Diodore, and professing his own inability to do justice to his virtue and orthodox zeal ( Pro Defens. Tri. Capit. iv. 2). Timotheus wrote an account of several eminent monks, which Sozomen used (vi. 29). His 18 "canonical answers" to requests by his clergy for direction are interesting, and became part of the church law of the East (see Beveridge, Pand. Can. ii. 165; Galland. vii 345). He died on Sun., July 20, 385 (see Tillem. vi. 802), and was succeeded by Theophilus.
- (good victory ), mother of Timotheus
- (lame ), a Christian woman mentioned in ( 2 Timothy 4:21 ) as saluting Timotheus
- 474–491, is famous in church history for the publication of the HENOTICON and for his active part in the prolonged disputes about Timotheus
Salofaciolus, Peter Mongus, and Peter the Fuller
(19) , commonly called Salofaciolus , patriarch of Alexandria, elected after the expulsion of Timotheus
Aelurus, at the beginning of Aug. He was attached to the Chalcedonian dogma, and may be identified with the "Timotheus
, presbyter, and a steward of the Alexandrian church," who signed the memorial which the persecuted Catholic bishops presented to the emperor Leo in 457 (Mansi, Concil. Ten orthodox Egyptian bishops had also written to Leo that the election had been unstained by "canvassing, sedition, or unfairness of any kind," and that Timotheus
was approved as worthy of so eminent a bishopric for purity of character and integrity of faith ( Ep. 983), and so gave occasion for the blundering Eutychius to rank him with the other Timotheus
as a "Jacobite" ( Ann . When Timotheus
Aelurus returned in 476 and took possession of the archbishopric, Salofaciolus was allowed to reside in the monastery of the monks of Tabennesus, situated in a suburb of Alexandria called Canopus (see Le Quien, Or. He remained there when Aelurus died, fearing to cause a "tumult" if he shewed himself in the city; whereupon the Monophysites took the opportunity of electing and enthroning Peter Mongus, who had been archdeacon under Aelurus; but the Augustal prefect Anthemius, acting on a mandate from Zeno, expelled Peter from the church, and reinstated Timotheus
Salofaciolus (Evagr. At last, according to the Breviculus , Timotheus
sent John Talaia again to Constantinople, and obtained a promise that he should have a Catholic successor
- The subscription to the epistle states that it was sent to Corinth by the above three and Timotheus
Timotheus, Called Aelurus
(18), commonly called Aelurus , a Monophysite intruder into the see of Alexandria. " "Creeping" at night to the cells of certain ignorant monks, he called to each by name, and on being asked who he was, replied, "I am an angel, sent to warn you to break off communion with Proterius, and to choose Timotheus
as bishop" (Theod. Thereupon Timotheus
returned and acted as archbishop. Timotheus
Aelurus sent some bishops and clerics to plead his cause with the emperor. 522) that it went on to ask that the sanction given to that council might be recalled, and a new council summoned, asserting that the Alexandrian people, the civil dignitaries, the municipal functionaries, and the company of transporters of corn-freights, desired to retain Timotheus
as their bishop. The emperor Leo refused the request of the emissaries of Timotheus
for immediate action against the authority of the council of Chalcedon, which he had already constructively upheld by confirming the ecclesiastical acts of his predecessors (cf. 524), but yet deemed it expedient to send copies of both memorials to the bishops of Rome, Constantinople, Antioch, and Jerusalem, and to 55 other prelates and three leading monks (one of them being Symeon Stylites), requesting their opinion as to the case of Timotheus
and as to the authority of the council (Evagr. 10), and all condemned Timotheus
in more or less energetic terms, although some with "a salvo, if the statements of the exiles were true" (Mansi, vii. sent orders to Stilas, the "dux" commanding at Alexandria, to expel Timotheus
from the church, and to promote the election of an orthodox bishop (Liberat. Pope Leo wrote, on June 17, 460, to the emperor Leo and to Gennadius, the new patriarch of Constantinople, urging that Timotheus
, even supposing his conversion sincere, was disqualified by having "invaded so great a see during the lifetime of its bishop" ( Epp. Accordingly Timotheus
was a second time exiled with his brother Anatolius—first to Gangra and then, on his causing fresh disturbances, to a village on the shore of the Chersonesus which Eutychius calls Marsuphia (cf. 103); and during 16 years the church over which he had tyrannized was at peace under the rule of his namesake, Timotheus
, called Salofaciolus
- A city of Macedonia to which Paul with Silas and Timotheus
went when persecuted at Thessalonica (Acts 17:10,13 ), and from which also he was compelled to withdraw, when he fled to the sea-coast and thence sailed to Athens (14,15)
- Paul and Timotheus
attempted to go into Bithynia, but the Spirit suffered them not
Timotheus i., Archbaptist of Alexandria
(7) I. Gregory was glad to take this opportunity of resigning it, and Timotheus
perhaps presided over the council during the few days between this abdication and the appointment of Nectarius (Tillem. The third canon gave to the see of Constantinople the second rank throughout the church; Neale says that Timotheus
"refused to allow" its "validity" (Hist. Timotheus
wrote an account of several eminent monks, which Sozomen used (vi
Severus, Bishop of Mileum
- Early in his episcopate probably in 401 Augustine Alypius and Samsucius had to explain their conduct in the matter of Timotheus
and to call on Severus to accept their explanation (Aug. 62 63) but this temporary misunderstanding did not interrupt his friendship with Augustine nor cause any ill-will on his part towards Timotheus
- (2) as the home of his chosen companion and fellow missionary Timotheus
- 2 Timothy 3:11 It is probable also that he traversed the northern part of the district, with Silas and Timotheus
, on the second missionary journey, ( Acts 18:8 ) but the word Pisidia does not occur except in reference to the former journey
Proterius, Saint, Patriarch of Alexandria
- Not long after the council a priest named Timotheus
and a deacon named Peter (nicknamed Mongus) refused to communicate with him, because in his diptychs he ignored Dioscorus and commemorated the council of Chalcedon. Thus, besides those monks who had overtly taken part with Timotheus
and Peter, others apparently had suspended communion with the archbishop; and Marcian had addressed them in gentle and persuasive terms, assuring them that the doctrine of "one Christ," symbolized by the term Theotokos, had been held sacrosanct at Chalcedon, and exhorting them therefore to join with the Catholic church of the orthodox, which was one (Mansi; vii. ); and Timotheus
, returning to Alexandria, began those intrigues which won him his title of "the Cat. " [Timotheus
AELURUS. ] The "dux" Dionysius being absent in Upper Egypt, Timotheus
found it the easier to gather a disorderly following and obtain irregular consecration. Dionysius, returning, expelled Timotheus
; and the latter's partisans in revenge rushed to the house of Proterius, and after besetting him for some time in the adjacent church of Quirinus, ran him through with a sword in its baptistery, and he died under many wounds with six of his clerics
- a city on the continent of Asia Minor, and in the province of Caria, memorable for being the birthplace of Thales, one of the seven wise men of Greece, of Anaximander and Anaximines, the philosophers, and of Timotheus
, the musician
Anatolius, Bishop of Constantinople
- After the council of Chalcedon some Egyptian bishops wrote to Anatolius, earnestly asking his assistance against Timotheus
, who was usurping the episcopal throne at Alexandria (Labbe, Conc. Anatolius wrote strongly to the emperor Leo against Timotheus
Timotheus, Patriarch of Constantinople
(24), patriarch of Constantinople, appointed in 511 by the emperor Anastasius the day after the deposition of MACEDONIUS (3). Within a year of his accession Timotheus
directed that the Ter Sanctus should be recited with the Monophysite addition of "Who wast crucified for us
Petrus, Surnamed Mongus
- On the death of the Monophysite patriarch Timotheus
Aelurus in 477, and in the absence of the orthodox Salofaciolus whom he had displaced, the Monophysites determined to place Peter in the see. He accordingly anathematized the council of Chalcedon and the Tome of pope Leo, substituted the names of Dioscorus and Timotheus
Aelurus for those of Proterius and Timotheus
Salofaciolus on his diptychs, and gratified his own vindictiveness by taking the body of Salofaciolus from its place among the buried patriarchs and "casting it outside the city" (Liberat. Nothing daunted, Acacius broke off communion with Rome and upheld Peter to the last, although he must have felt his conduct highly embarrassing, for Peter again anathematized the proceedings of Chalcedon and the Tome of Leo, and those who would not accept the writings of Dioscorus and Timotheus
Eusebius, Bishop of Pelusium
- of Majuma, assisted at the ordination of Timotheus
Aelurus to the see of Alexandria (Evagr. 533 A) represents the two bishops (here unnamed) who ordained Timotheus
as having no communion with the Catholic church
Thessalonians, Epistles to the
- The occasion of its being written was the return of Timotheus
from Macedonia, bearing tidings from Thessalonica regarding the state of the church there (Acts 18:1-5 ; 1 Thessalonians 3:6 )
- It is a collection of letters addressed by different synods to the emperor Leo in defence of the decrees of the council of Chalcedon against Timotheus
Amphilochius, Bishop of Sida
- 458) when the emperor Leo wrote to the bishops to elicit their opinions, Amphilochius stated, in reply, that, while he disapproved the appointment of Timotheus
Aelurus, he did not acknowledge the authority of the council of Chalcedon (Evagr
Senuti, an Anchorite
- After the council of Chalcedon he became a Monophysite and a violent partisan of the patriarch Dioscorus of Alexandria, dying under Timotheus
Aelurus aged 118 years
- One is given by Timotheus
(de Receptione Haer. We learn from the Ephesine decree that Messalianism had also been condemned at Alexandria, and Timotheus
mentions Cyril as an antagonist of these heretics. He learned this from a letter written by Ptolemy, another bishop of the same district, to Timotheus
of Alexandria. There have been at Alexandria several bishops of that name, but probably the Timotheus
intended is the one contemporary with Lampetius (460-482). ...
The next Messalian leader of whom we read (in Timotheus
) is Marcian, a money-changer, who lived in the middle of the 6th cent
Elias i, Bishop of Jerusalem
- 511, and Timotheus
, an unscrupulous Monophysite monk, appointed to the see of Constantinople, Elias, whose principle appears to have been to accept the inevitable and to go the utmost possible length in obedience to the ruling powers, seized on the fact that he had abstained at first from anathematizing the council of Chalcedon, as a warrant for joining communion with him and receiving his synodical letter
Petrus ii., Archbaptist of Alexandria
, whom Apollinaris had sent to Rome, and Vitalis, bishop of the sect in Antioch, were included in the sentence pronounced against their master (cf. "I ask your advice," he writes, "under the trouble that has befallen me: what ought I to do, when Timotheus
gives himself out for a bishop, that in this character he may with more boldness injure others and infringe the laws of the Fathers? For he chose to anathematize me, with the bps. He was succeeded by his brother Timotheus
Severus, Patriarch of Antioch
- He caused the name of Peter Mongus to be inscribed in the diptychs; declared himself in communion with the Eutychian prelates, Timotheus
of Constantinople and John Niciota of Alexandria; and received into communion Peter of Iberia and other leading members of the Acephali (Evagr. He was gladly welcomed by the patriarch Timotheus
, and generally hailed as the champion of the orthodox faith against the corruptions of Nestorianism. Eventually, at the instance of pope Agapetus, who happened to visit Constantinople on political business at this time, the Monophysites Anthimus and Timotheus
were deposed, and Severus again subjected to an anathema
- On the death of Timotheus
Salofaciolus in 482, John Talaia, the oeconomus of the Alexandrian church, was elected by the orthodox party. of Hermopolis Minor, a relation of Timotheus
Salofaciolus, and "apocrisiarius" or legate of the see of Alexandria, who conceived that he too had been slighted by the new patriarch, determined to compass his overthrow. He removed from the diptychs the names of Proterius and Timotheus
Salofaciolus, disinterring the remains of the latter and casting them out of the church; inserted the names of Dioscorus and Timotheus
Aelurus; and anathematized the council of Chalcedon and the tome of Leo. Macedonius, his successor, began by subscribing the "Henoticon," but overawed by the obstinate orthodoxy of the "Acoemetae" and other monastic bodies of Constantinople, whom he had undertaken to reconcile to that instrument, he became an ardent partisan of the council of Chalcedon, and, after having headed the religious tumults in the city which at one time threatened Anastasius's throne, was in his turn deposed and succeeded by Timotheus
- (2) An epistle to Leo, on behalf of the council of Chalcedon, and against the ordination of Timotheus
Flavianus (16), Bishop of Antioch
- 511, Flavian obeyed the emperor in recognizing his successor Timotheus
, on being convinced of his orthodoxy, but without disguising his displeasure at the violent and uncanonical measures by which Macedonius had been deposed
Julianus, Bishop of Cos
- ] Julian urges that Timotheus
should be punished by the civil power and maintains strongly the authority of the council
in the church adjoining the Hormisdas palace (cf
Felix Iii, Bishop of Rome
- They supported Peter Mongus as patriarch; the orthodox supporting first Timotheus
Solofacialus, and on his death John Talaia
Acacius (7), Patriarch of Constantinople
- In conjunction with a Stylite monk, Daniel, he placed himself at the head of the opposition to the emperor Basiliscus, who, after usurping the empire of the East, had issued an encyclic letter in condemnation of the council of Chalcedon, and taken Timotheus
Aelurus, the Monophysite patriarch of Alexandria, under his protection, A
Hormisdas, Bishop of Rome
- During divine service at Constantinople, while John the Cappadocian (who had lately succeeded Timotheus
as patriarch) was officiating, the populace, who had been all along on the orthodox side, seem to have made a riot in the church in the impatience of their orthodox zeal, crying, "Long live the emperor!" "Long live the patriarch!" They would not brook delay. This was done, the names of Acacius and his successors in the see, Fravitas, Euphemius, Macedonius, and Timotheus
, and of the emperors Zeno and Anastasius, were erased from the diptychs; the bishops of other cities, and the archimandrites who had been previously reluctant, now came to terms; and the legates wrote to the pope expressing thankfulness that so complete a triumph had been won without sedition, tumult, or shedding of blood
- Jülicher, ‘Timotheus
, der Apostelschüler,’ in PRE [Note: RE Realencyklopädie für protestantische Theologie und Kirche
Joannes Cappadox, Bishop of Constantinople
The sting of the transaction still remained; they had now to efface from the diptychs the names of five patriarchs and two emperors—Acacius, Fravitta, Euphemius, Macedonius, and Timotheus
; Zeno and Anastasius
- 101), tells how Timotheus
, Pat. , expressly assert that they rejected baptism with water; and Timotheus
Thessalonians, the Epistles to the
- ) With Silas (Acts 16:3; Acts 17:1-9; Acts 17:14) and Timotheus
he founded the church there (1 Thessalonians 1:1; 1 Thessalonians 3:1-6; 2 Thessalonians 1:1)
- Here they find Timotheus
, who had become a disciple on the former visit of the apostle. When Silas and Timotheus
came to Corinth, St
- A rival patriarch, Timotheus
Aelurus, was nominated, and Proterius, who had succeeded Dioscorus, was slain. The new emperor, Leo, deposed Timotheus
- When he was come to Ecbatana, he was informed of the defeat of Nicanor and Timotheus
, and that Judas Maccabaeus had retaken the temple of Jerusalem, and restored the worship of the Lord, and the usual sacrifices
'Now, if Timotheus
come, see that he may be with you without fear, for he worketh the work of the Lord, as I also do
'Now, if Timotheus
come, see that he may be with you without fear, for he worketh the work of the Lord, as I also do
- Weiss puts it, ‘His giving Himself up for our liberation from guilt is conceived as the ransom-price, apart from which these things could not result’ (Die Briefe Pauli an Timotheus
und Titus5, 1885, p