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seemed to him worthy, he used it as a means to win over the Severians and received the sentence into the confession of faith incorporated into the codex which in 533 he sent to Pope John IL, which that pope (534) and his successor Agapetus T. (536) confirmed, while the Acoimetes monks were excommunicated by John, and the. fifth ecumenical council at Constantinople pronounced excommunication against those who did not confess that " the Lord Jesus Christ, crucified in the flesh, was true God and lord of glory and one of the holy T.-inity." The right to the admission of the now widely accepted sentence in the trisagion was not expressed. The extension of the trisagion remained a peculiar possession of the Monophysites, and in 692 the Trullan council anathematized it (canon 81). (G. KRiIaER.)

BIBLIOGRAPHY: The literature of DocraxrrE, HI6TOItY OF, and bloxorxxsxmES discusses the matter-also that under the articles to which cross reference is made in the text. Consult further: H. de Norris, Historic Pelapiana, appendices, Louvain, 1702; C. w. F. Welch, Historic der Ifetzereien, vii. 232-261, Leipaie, 1778; F. Loofs, in TU, iii. 3-4 (1885); A. Knecht, Die Religionspolitik Kaiser Juatiniana 1., pp. 71-91, Wiirzburg, 1898; Harnack, Dogma, vol. iv. passim; and the literature on the church history of the period.

THEOPHANES, the-ef'a-niz, OF BYZANTIUM. 1. Theophanes the Confessor: Byzantine chronographer; b. c. 758; d. in Samothrace c. 817. On the eve of his marriage he bound himself and his bride to continence, then became a monk, and soon after founded the monastery " of the great field " near Sigriane on the Sea of Marmora. He advocated image worship at the Second Council of Nicxa in 787, and as a partizan of image worship was imprisoned in Constantinople under Leo the Armenian in 814-815 and then was banished to Samothrace. He wrote his chronography between 810-811 and 814-815 at the request of Georgius Syncellus (d. 810), continuing the tatter's chronicle. It comprises the years 284-813 and incorporates material from Socrates, Sozomen, and Theodoret as found in an epitome by Theodorus Lector; also a Constantinopolitan chronicle. Theophanes' work has the faults of an ascetic turned historian and writing in haste, yet it is better than most of the Byzantine chronicles. A Latin translation by Anastasius Bibliothecarius made between 873 and 878 was much used in the West during the Middle Ages.

2. Theophanes Prokopovich: Bishop of Pskov and archbishop of Novgorod; d.1736. He was Peter the Great's right hand in his ecclesiastical reforms and wrote theological text-books which were long in use in Russia. He was opposed to Rome and had sympathies with Lutheranism. (N. BONwF.T$CH.)

BIBLIOGRAPHY: On 1: The " Chronography "was edited by J. Goar and issued by Combefis, Paris, 1655; is in CSHB, 2 vola.,1839-4 1; in MPG, eviii.; and ed. C. de Boor, 2 vole., Leipsic, 1883-85. Consult C. de Boor, in Hermes, xvii (1882), 489-490, xxv (1890), 301 sqq.; in ZKG, ca (1884), 489-490, 573 aqq.; J. N. 8arrazin, De Theodoro Lectors Theophanis fonts Procipue, Jena, 1881; H. Gelzer, Sextua Julius Africanus and die byzantin%sche Chronographie, ii. 1, pp. 178 sqq., Leipsic. 1885; E. W. Brooks, in Byzantinische Zeitschrift, viii (1899), 82-97; Krumbaaher, Geachichte, pp. 342-347 (contains list of literature).

THEOPHANY: A manifeetati,3n or appearance of deity. The pagan Greeks understood by theophany (theophania), in the narrower sense, the ap-

pearance of a god (as at the festivals at Delphi); in the broader sense, every sensuous sign whereby deity revealed its approach, particularly its beneficent proximity. In the ancient Church the term theophaneia, the same as epiphaneia, was almost exclusively restricted to the manifestation of God and the divine glory in Christ. The application of theophania or epiphania to designate Jan. 6, is proof that by the above was implied principally the manifestation of God in the incarnation of the Logos. Indeed, he thzophania was occasionally applied to the baptism of Christ;, yet decisive was the distinction between the epiphanies as the manifestation and self-witness of God at the baptism of Christ (heightened to the importation of deity by some of the Gnostics), and the theophanies, namely, the festival of the birth of Christ. The latter name was maintained, even after the removal of the festival of the birth to Dec. 25, while for Jan. 6, as the festival of the baptism, and, further, the manifestation of the glory of Christ to the heathen, the name of epiphany was retained. F. L. Steinmeyer in Christologie (vole. ii.-iii., Berlin, 1881-82) restores the order of the ancient Church by designating, as epiphanies in the life of the Lord, the baptism, the temptation, and the transfiguration; while as theophanies in the life of the Lord he names the cleansing of the temple, the walking on the sea, and the entrance into Jerusalem. A ,third instalment follows on the chriatophanies of the glorified Christ. From the New Testament the restriction of the concept of the theophany to the incarnation of the Logos is amply justified by such passages as John i. 14, xiv. 9; Col. i. 15, 19, ii. 9. Not less did the testimony of Paul, T Cor. x. 4, and the practise of the Greek Fathers from Justin Martyr, who identified the " angel of the Lord " with the Logos, furnish excuse for conceiving also the theophanies of the Old Testament as christophanies. The Logos thus became universal as medium of manifestation. The later Biblical theological as well as the secular scientific terminology has, however, returned to the conception of theophany in the wider sense, every extraordinary manifestation of God reported by the Biblical authors, apprehensible by the human senses; but especially, in the narrower sense, those manifestations of God in which, equipped with the attributes of his divine glory, he appears upon earth, to command, aid, or punish. In the widest possible sense, according to the above, within the scope of theophanies would come generally all the manifestations of God which result in a direct importation of his will and Word. The illustrations of theophanies would then coincide with the modes of revelation. Such an extension of the conception would be inapplicable, since in the innumerable manifestations of God by Word and spiritual operation the entrance of his person into the sphere of human realization is out of question. Theophany in reality presupposes that somehow the person of God enters into relation with man in terms of space. Assuming this, classes of theophanies appear in the Biblical accounts; those reported as historical facts, those depending on prophetic vision or announcement, and those which serve simply as literary integument or introduction to religious truths.