CATHOLIC ENCYCLOPEDIA: SOZOMEN, SALMINIUS HERMIAS

Salminius Hermias Sozomen

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 in Cyprus has no foundation.  On the authority of
Sozomen himself ("Hist. eccl.", V, xv) we learn that his grandfather became a Christian
through witnessing  miracle wrought by St. Hilarion.  Through many years of
persecution the family remained faithful, and Sozomen thus enjoyed the advantage of
being trained in a Christian household.  His early education was directed by the monks
in his native place.  It is impossible to ascertain what curriculum he followed in these
monastic schools, 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 law school 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 a history of the Church.  A
preliminary study containing a summary of the history of Christianity from the
Ascension 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 of Julian, Jovian, Valentinian I, and Valens (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 of Socrates 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 no
doubt that the work of Socrates 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 of Socrates 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 the Novatians,
Sozomen is entirely dependent on Socrates.  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 of Socrates.
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 the truth.  He was
filled with a profound conviction of the Providential purpose of Christianity, and of its
mission, under Divine guidance, for the regulation of the affairs of mankind.  In
doctrinal matters he aimed constantly at being in thorough accord with the Catholic
party, and was a consistent opponent of heresy in all its forms.  But, while he
maintained a constant attitude of hostility to Arianism, Gnosticism, Montanism,
Apollinarianism, etc., he never assailed the leaders of these heresies 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-mentioned
heresies.  I admire their eloquence and their impressiveness in discourse.  I leave their
doctrine 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 the Christians, and to him
we are indebted for much precious information about the introduction of Christianity
among the Armenians, the Saracens, the Goths, 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 of monasteries 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 the Western Church is not full,
his pages abound in facts not available elsewhere and in documentary references of the
highest importance.  In his attitude towards the Church, in his treatment of the
Scriptures, and in his views of the hierarchy and ecclesiastical 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 to know the truth 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 the truth and at making his
work serve some useful purpose in the defence or elucidation of Christian ideas.  The
work of Sozomen was printed at Paris 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 by Migne (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).

PATRICK J. HEALY

Transcribed by Janet Grayson

Taken from the New Advent Web Page (www.knight.org/advent).

This article is part of the Catholic Encyclopedia Project, an effort aimed at placing the
entire Catholic Encyclopedia on the World Wide Web. The coordinator is Kevin Knight,
editor of the New Advent Catholic Website. If you would like to contribute to this
worthwhile project, you can contact him by e-mail at ([email protected]). For
more information please download the file cathen.txt/.zip.

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