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translated into
English by Cureton. In this apology, Melito describes Christianity as a philosophy that had originated among the barbarians, but had attained to a flourishing status under the Roman Empire. Melito asks the emperor to rethink the accusations against the Christians and to renounce the edict against them. Melito argues that Christianity had in no way weakened the empire which continued to grow despite the presence of Christianity. Complaining about how the godly are being persecuted and harassed by new decrees, Christians are openly robbed and plundered by those who are taking advantage of the said ordinances. The suffering of Christians at the time in regard to these decrees was mostly of property and taxations while not as much physical suffering. Certainly Christians were persecuted physically as well but in terms of the decrees they were openly robbed and considered to be incestuous and take part in ritualistic acts such as eating children. Melito aimed to dispel the suffering of the Christian people and to change the Greek opinion of them. Demonstrating how Christian thought first flourished among the Gentiles, and how it has benefited the empire, Melito tried to convince the emperor to rethink his current policies since Christianity only brought greatness and success to Rome. Reminding the emperor of the virtuous conduct of Hadrian, Melito called for an end to all violence toward the growing Christian communities within the empire.
1012:, in a letter addressed to Pope Victor (A.D. 196) preserved in Eusebiusâ history, says, âWhat shall I say of Melito, whose actions' were all guided by the operations of the Holy Spirit? Who was interred at Sardis, where he waits the resurrection and the judgement?". From this it may be deduced that at some point prior to the date of this letter, Melito he had died at Sardis, the latter being the place of his interment. Melito's reputation as a writer remained strong into the Middle Ages: numerous works were pseudepigraphically ascribed to him. Melito was especially skilled in the literature of the Old Testament, and was one of the most prolific authors of his time. Eusebius furnished a list of Melito's works. While many of these works are lost, the testimony of the fathers remains to inform us how highly they were viewed. Eusebius presents some fragments of Melito's works and some others are found in the works of different writers. Fragments' of his works found preserved in a Syriac translation are now stored in the library of the British Museum. Cureton has translated some and others have been published in Kitto's Journal of Sacred Literature, vol 15. Due to Melito's reputation, many works are
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question which bothered many individuals was whether everyone ought to uniformly observe Easter on the same day. Melito thought that the
Christian Passover should be on the 14th of Nisan, but the Council of Nicaea determined that Jesus Christ's resurrection from the dead should always be celebrated on a Sunday. Uniformity in church practice was thus the primary drive behind this initiative. Known for following a Johannine chronology, and for believing in a paschal lamb typology, Quartodeciman thought is constituted as such. One of the issues raised is that Quartodeciman thought is the idea that Christian Passover would be celebrated at the same time as Jewish Passover. Ultimately the Council of Nicea decided otherwise and agreed that it would always be on a Sunday.
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hide his divinity from the world before that central event occurred with John the
Baptist, Jesus felt the pangs of hunger just like everyone else. Writing against Marcion, Melito focused on Christ's divinity and humanity in order to counter the claim that Jesus was simply and uniquely divine; having no material counterpart. Melito does not anthropomorphize the divine nature of Christ and keeps the attributes of the divine nature and the human nature wholly separate. While he describes the attributes of each nature separately, he also speaks of the two natures of Christ combined. The form of speech used is that of two natures in one Christ. According to Melito, Jesus Christ was both entirely human and entirely divine.
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thoughts in
Christians, and rather to bring light to what truly happened during the Passion of Jesus Christ, but it nonetheless helped to feed and establish the anti-Jewish tropes that persist to this day. Melito is widely remembered for his supersessionism, a belief that the Jewish people fail to fulfill the Old Covenant due to their lack of belief in Jesus Christ. However, he was not satisfied with dismissing Judaism as misguided, and compared Jewish practice to a first draft that, in the wake of Christianity, ought to be "destroyed" or "dissolved." He closes with the fervid accusation "you smashed the Lord to the ground, you were razed to the ground. And you lie dead, while he rose from the dead.
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888:, which is a retelling of the works of God at Passover. The Quartodeciman celebration mainly being a commemoration of Christ's passion and death, Melito stood by the belief that Christ died on the evening of the 14th, when the Passover meal was being prepared. F. L. Cross states that Melito's treatise on Pascha is âthe most important addition to Patristic literature in the present centuryâ. Aside from the liturgical function of the
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236:, a notable bishop of the time, was a contemporary of Melito, and in one of his letters preserved by Eusebius, Polycrates describes Melito as having lived fully in the Spirit. Jewish by birth, Melito lived in an atmosphere where Christianity bore an strong Jewish imprint. Though Melito's extant writings never quote directly from the
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262:, Sardis underwent a process of Hellenization due to the influence of Alexander the Great, and it had thus became a thoroughly Greek city long before Melito was born. Trained in the art of rhetorical argumentation, Melito is believed to have been greatly influenced by two Stoic philosophers in particular, namely,
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corpus, it is thought that his orientation represents the
Johannine tradition, and that his theological understanding of Christ often mirrored that of John. However, like most of his contemporaries, Melito was fully immersed in Greek culture. This Johannine tradition led Melito to consider the Gospel
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Emphasizing, like John, the unity of Christ and the Father, Melito declared that Christ is at once God and a perfect man. Having two essences while being one and the same, his godhead was demonstrated by way of all of the signs and miracles he performed after being baptized. Successfully managing to
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to the effect that he was esteemed as a prophet by many of the faithful. This work by
Tertullian has been lost, but Jerome quotes sections regarding Melito for the high regard in which he was held at that time. Melito is remembered for his work on developing the first Old Testament Canon. Though it
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It is thought by some that Melito, following the likes of
Irenaeus, was a chiliast who expected a millennial reign of Christ on Earth. This impression is sometimes based upon information conveyed by Jerome and Gennadius. These ancient sources, however, are far from conclusive on Melito's position.
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During the controversy in
Laodicea over the observance of Easter, Melito presented an Apology for Christianity to Marcus Aurelius, according to Eusebius, in his Chronicon, during the years 169â170 AD. A Syriac translation of this apology was rediscovered and placed in a British museum where it was
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Peri Pascha verses 79, 80: "...And you killed your Lord at the time of the great feast. Surely you were filled with gaiety, but he was filled with hunger; you drank wine and ate bread, but he vinegar and gall; you wore a happy smile, but he had a sad countenance; you were full of joy, but he was
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Attracting the attention of persons such as
Epiphanius, Chrysostom, and Pseudo-Hippolytus, Quartodeciman practices have encouraged many to deeply ponder questions pertaining to the duration of the period of fasting, and when it should end within the celebration of any Christian Passover. Another
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provides an accurate description of
Christian feelings towards Jews at the time and their opinion of Judaism. The Jewish people are explicitly blamed for killing Christ. Melito does not blame Pontius Pilate for the crucifixion of Jesus Christ. The goal may not have been to incite anti-Semitic
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36 he does mention Tertullian, Lactantius, Victorinus of Petovium, Irenaeus, and Apollinaris of Laodicea as being chiliasts. Nor does Jerome suggest that Melito was a chiliast in his description of Melito's life and work in
198:, it is probable that he was bishop during the controversy that arose at Laodicea in regard to the observance of Easter, a controversy that led to his writing his most famous work, an Apology for Christianity to
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Waal, C. van der, and Melito. 1973. Het Pascha der verlossing: de schriftverklaring in de homilie van Melito als weerspiegeling van de confrontatie tussen kerk en synagoge. ThesisâUniversiteit van Suid-Afrika.
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Hansen, Adolf, and Melito. 1990. The "Sitz im Leben" of the paschal homily of Melito of Sardis with special reference to the paschal festival in early Christianity. Thesis (Ph.D.)--Northwestern University,
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Peri Pascha verse 74: "...Nevertheless, Israel admits, I killed the Lord! Why? Because it was necessary for him to die. You have deceived yourself, O Israel, rationalizing thus about the death of the Lord."
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fed into his writing and how he interpreted past events and figures of religious significance such as Moses and the Exodus. Both his Jewish and his Stoic background affected his opinion that the
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Ch. 52) likely does not refer to Melito of Sardis at all in his reference to the Meletians but rather to Meletius of Lycopolis, who together with his followers may have been chiliasts.
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dated about 194 (Eusebius, Church History V.24) states that "Melito the eunuch , whose whole walk was in the Holy Spirit", was buried at Sardis. His feast day is celebrated on April 1.
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Melito, and Richard C. White. 1976. Sermon "On the Passover.". Lexington Theological Seminary Library. Occasional studies. Lexington, Ky: Lexington Theological Seminary Library.
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full of trouble; you sang songs, but he was judged; you issued the command, he was crucified; you danced, he was buried; you lay down on a soft bed, but he in a tomb and coffin.
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Het Pascha van onze verlossing: de Schriftverklaring in de paaspreek van Melito van Sardes als weerspiegeling van de confrontatie tussen kerk en synagoge in de tweede eeuw
892:, this early Christian document has traditionally been perceived as a somewhat reliable indicator concerning how early Christians felt toward Judaism in general. The
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Melito, and Josef Blank. 1963. Vom Passa: die Àlteste christliche Osterpredigt. Sophia, Quellen östlicher Theologie, Bd. 3. Freiburg im Breisgau: Lambertus-Verlag.
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270:. Melito was also proficient in the allegorical interpretation of Homer, a legacy of his being schooled by sophists. It is highly likely that his background in
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Melito, J. B. Pitra, and Jean Pierre Laurant. 1988. Symbolisme et Ecriture: le cardinal Pitra et la "Clef" de MĂ©liton de Sardes. Paris: Editions du Cerf.
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of John as the chronological timeline of Jesus's life and death. This in turn led to Melito's standpoint on the proper date of Easter discussed in
958:, six books of extracts from the Law and the Prophets concerning Christ and the Christian faith, Melito presented elaborate parallels between the
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Melito, J. B. Pitra, and Pier Giorgio Di Domenico. 2001. Clavis Scripturae. Visibile parlare, 4. CittĂ del Vaticano: Libreria editrice vaticana.
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Steward-Sykes, Alistair. The Lamb's High Feast: Melito, Peri Pascha And The Quartodeciman Paschal Liturgy At Sardis. Brill, 1998, pp. 147, 152.
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Melito gave the first Christian list of the canon in the Old Testament. In his canon he excludes the book of Esther and possibly all the
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Steward-Sykes, Alistair. The Lamb's High Feast: Melito, Peri Pascha And The Quartodeciman Paschal Liturgy At Sardis. Brill, 1998, p. 16.
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Steward-Sykes, Alistair. The Lamb's High Feast: Melito, Peri Pascha And The Quartodeciman Paschal Liturgy At Sardis. Brill, 1998, p. 72.
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though there is debate on whether he includes Wisdom. Around 170 after traveling to The Levant, and probably visiting the library at
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Cohick H. Lynn. The Peri Pascha Attributed to Melito of Sardis: Setting, Purpose, and Sources. Brown Judaic Studies, 2000, pp. 6â7.
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Cohick H., Lynn. The Peri Pascha Attributed To Melito Of Sardis: Setting, Purpose, And Sources. Brown Judaic Studies, 2000, p. 30.
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Cohick H., Lynn. The Peri Pascha Attributed To Melito Of Sardis: Setting, Purpose, And Sources. Brown Judaic Studies, 2000, p. 22.
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Cohick H. Lynn. The Peri Pascha Attributed to Melito of Sardis: Setting, Purpose, and Sources. Brown Judaic Studies, 2000, p. 52.
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Melito, and Bernhard Lohse. 1958. Die Passa-Homilie des Bischofs Meliton von Sardes. Textus minores, 24. Leiden: E. J. Brill.
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24. The same is true for the source on which Jerome likely draws for his information on Melito: Eusebius of Caesarea's
286:. His belief in the Old Covenant being fulfilled in Jesus Christ also led to his opinion regarding the date of Easter.
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Melito, and Stuart George Hall. 1979. On Pascha and fragments. Oxford early Christian texts. Oxford: Clarendon Press.
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Hall, S.G. Melito Of Sardis: On Pascha And Fragments. Oxford University Press, 1979, pp. 69, 71.
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Hall, S.G. Melito Of Sardis: On Pascha And Fragments. Oxford University Press, 1979, pp. 63, 65.
1420:"Melito of Sardis, (Greek original) in Eusebius, Church History, 4.26, Loeb, ed. Kirsopp Lake"
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The Lamb's High Feast: Melito, Peri Pascha And The Quartodeciman Paschal Liturgy At Sardis
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The Lamb's High Feast: Melito, Peri Pascha And The Quartodeciman Paschal Liturgy At Sardis
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The Lamb's High Feast: Melito, Peri Pascha And The Quartodeciman Paschal Liturgy At Sardis
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In regard to the death of Melito, there is not much information preserved or recorded.
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Gry, millĂ©nnialisme, 81â82, referring back to von Harnack, Geschichte, 1:248
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Jerome nowhere mentions Melito in connection with millennialism, even if at
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1244:"Is That All There Is?: On Limits in the Study of Second Temple Literature"
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1415:"Melito of Sardis, (English translation) in Ante Nicene Fathers, Vol 8"
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Melito of Sardis, (English translation) in Ante Nicene Fathers, Vol 8
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Regnum Caelorum: Patterns of Millennial Thought in Early Christianity,
1085:'Melito's Use of Scripture in "Peri Pascha": Second-Century Typology,'
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1116:(October 1998). "Melito of Sardis's "PERI PASCHA" and Its "Israel"".
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to him due to the lack of recorded literature surrounding him.
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Opera Omnia by Migne Patrologia Graeca with Analytical Indexes
251:. He is often described, based on a passage in Eusebius, as a
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Melito, and Othmar Perler. 1966. Sur la PĂąque et fragments.
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Evangelical Church of the Augsburg Confession in Slovenia
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contains Melito's famous canon of the Old Testament. In
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Eastern Rite Community in Germany and the Czech Republic
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2nd ed. (Grand Rapids, Mich.: Eerdmans, 2001), 103â107.
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P'ent'ay - Ethiopian and Eritrean Evangelical Churches
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cannot be determined what date he was elevated to the
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Kerux: The Journal of Northwest Theological Seminary
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966:, which he likened to the form or mold, and the
462:Evangelical Church of Egypt (Synod of the Nile)
282:, should be celebrated at the same time as the
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30:"Melito" redirects here. For other uses, see
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27:2nd-century Christian apologist and saint
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950:, a term he coined. A passage cited by
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1400:Waal, C. van der, and Melito. 1979.
1058:. New York: Robert Appleton Company.
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247:. For him, the date was the 14th of
1048:Herbermann, Charles, ed. (1913). "
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910:Apology to Marcus Aurelius
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1165:Stewart-Sykes, Alistair.
1152:Stewart-Sykes, Alistair.
1132:10.1017/S0017816000016291
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919:Melito's high Christology
901:Quartodeciman controversy
816:Index of related articles
803:Eastern Christian history
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1404:. Johannesburg: De Jong.
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1074:, Brill, 1998, pp. 1â4.
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1101:The Lamb's High Feast
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1260:. 18 December 2008.
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675:
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643:Three Chapters
640:
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615:
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334:
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305:
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293:
288:
230:
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133:
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97:
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87:
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74:
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59:
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50:
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40:
26:
24:
14:
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10:
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1199:
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1125:
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1080:
1077:
1073:
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1065:
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1045:
1044:public domain
1034:
1032:
1030:
1026:
1019:
1017:
1015:
1011:
1003:
1001:
999:
995:
991:
986:
978:Millennialism
977:
975:
973:
969:
968:New Testament
965:
961:
960:Old Testament
957:
953:
949:
948:Old Testament
945:
941:
935:
927:
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916:
909:
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669:
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664:
661:
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653:Monothelitism
651:
649:
646:
644:
641:
639:
638:Caesaropapism
636:
634:
631:
629:
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624:
621:
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618:Monophysitism
616:
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611:
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417:
414:
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411:Old Believers
409:
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371:
367:
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281:
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256:
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246:
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238:New Testament
235:
228:
226:
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220:
215:
213:
209:
205:
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197:
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185:
184:Old Testament
181:
177:
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98:
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84:
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71:
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56:
51:
43:
38:
33:
19:
1498:Christianity
1445:
1436:
1430:
1426:
1325:
1320:
1311:
1302:
1293:
1284:
1275:
1266:
1252:
1238:
1228:
1219:
1210:
1201:
1192:
1183:
1174:
1169:, pp. 84â86.
1166:
1161:
1153:
1148:
1123:
1117:
1108:
1100:
1095:
1079:
1070:
1064:
1053:
1007:
997:
993:
989:
984:
981:
972:New Covenant
964:Old Covenant
955:
937:
922:
913:
904:
893:
889:
881:
877:
871:
781:Other topics
678:Paulicianism
663:Dyothelitism
648:Monoenergism
628:Dyophysitism
623:Miaphysitism
613:Nestorianism
290:
257:
242:
232:
217:A letter of
216:
148:
137:
136:
1446:Peri Pascha
1431:Peri Pascha
1114:Lynn Cohick
894:Peri Pascha
890:Peri Pascha
878:Peri Pascha
808:Monasticism
793:Christology
658:Dyoenergism
576:East Syriac
554:West Syriac
532:Alexandrian
291:Peri Pascha
268:Poseidonius
244:Peri Pascha
223:Pope Victor
170:in western
1508:Categories
1336:References
1050:St. Melito
706:Traditions
683:Bogomilism
668:Iconoclasm
549:Antiochene
196:episcopacy
191:Tertullian
158:) was the
156: 180
93: 180
80: 100
1486:Biography
1448:fragments
1140:162687059
940:Apocrypha
768:Maronites
688:Hesychasm
633:Henotikon
571:Byzantine
559:Malankara
350:Ethiopian
280:Holy Week
264:Cleanthes
115:Canonized
63:Apologist
1425:Melito,
952:Eusebius
886:haggadah
758:Assyrian
673:Filioque
608:Arianism
566:Armenian
387:Assyrian
358:Armenian
354:Eritrean
301:a series
299:Part of
272:Stoicism
212:Eusebius
172:Anatolia
95:(age 80)
1460:Portals
1046::
956:Eklogai
723:Russian
718:Melkite
581:Malabar
391:Ancient
362:Cilicia
151:; died
131:1 April
1474:Saints
1138:
741:Groups
728:Syriac
537:Coptic
370:Indian
366:Syriac
342:Coptic
210:, and
208:Origen
180:Jerome
168:Smyrna
164:Sardis
160:bishop
18:Melito
1435:from
1352:1968.
1136:S2CID
1020:Notes
763:Copts
713:Greek
542:Ge'ez
249:Nisan
187:canon
166:near
142:Greek
127:Feast
42:Saint
753:Arab
389:and
352:and
266:and
176:lost
86:Died
73:Born
65:and
1128:doi
1052:".
970:or
962:or
372:)
356:-,
221:to
162:of
1510::
1134:.
1124:91
1122:.
1028:^
368:,
364:,
360:,
348:-
344:,
303:on
255:.
214:.
206:,
153:c.
144::
106:,
90:c.
77:c.
1462::
1433:)
1429:(
1142:.
1130::
880:(
861:e
854:t
847:v
393:)
385:(
340:(
140:(
34:.
20:)
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