After Barnabas, the Church of Cyprus slips into the mists of unreliability. Cyprus re-enters reliable history in 325 at the Council of Nikaia. In different records for this council, 12 or 14 bishops from Cyprus are recorded as having been present. They all seem to have supported the teaching that Jesus is fully God, homoousios with the Father—a debate we will look at more closely tomorrow.
Two of them were singled out by fourth-century historians as being men of special holiness: Spyridon (two posts on him here and here) and Paphnutios. I want to focus on Spyridon. You will have undoubtedly seen his name on various churches on the island. You may probably have even heard the story how, at the Council of Nikaia he stood up and performed a miracle with a tile to prove that three things could be one. This miracle is not attested in any of our early sources for the events of the council, and I am disinclined to believe it.
Our two earliest records for the life of Spyridon are two ecclesiastical historians, Socrates and Sozomenos. They were both active in the first half of the 400s, so over 75 years after Nikaia. Socrates gives us the more sober account of this man’s life:
With respect to Spyridon, so great was his sanctity while a shepherd, that he was thought worthy of being made a Pastor of men: and having been assigned the bishopric of one of the cities in Cyprus named Trimithus, on account of his extreme humility he continued to feed his sheep during his incumbency of the bishopric. Many extraordinary things are related of him: I shall however record but one or two, lest I should seem to wander from my subject. Once about midnight, thieves having clandestinely entered his sheepfold attempted to carry off some of the sheep. But God who protected the shepherd preserved his sheep also; for the thieves were by an invisible power bound to the folds. At daybreak, when he came to the sheep and found the men with their hands tied behind them, he understood what was done: and after having prayed he liberated the thieves, earnestly admonishing and exhorting them to support themselves by honest labor, and not to take anything unjustly. He then gave them a ram, and sent them away, humorously adding, ‘that ye may not appear to have watched all night in vain.’ This is one of the miracles in connection with Spyridon.
Another was of this kind. He had a virgin daughter named Irene, who was a partaker of her father’s piety. An acquaintance entrusted to her keeping an ornament of considerable value: she, to guard it more securely, hid what had been deposited with her in the ground, and not long afterwards died. Subsequently the owner of the property came to claim it; and not finding the virgin, he began an excited conversation with the father, at times accusing him of an attempt to defraud him, and then again beseeching him to restore the deposit. The old man, regarding this person’s loss as his own misfortune, went to the tomb of his daughter, and called upon God to show him before its proper season the promised resurrection. Nor was he disappointed in his hope: for the virgin again reviving appeared to her father, and having pointed out to him the spot where she had hidden the ornament, she once more departed.
Such characters as these adorned the churches in the time of the emperor Constantine. These details I obtained from many inhabitants of Cyprus. I have also found a treatise composed in Latin by the presbyter Rufinus, from which I have collected these and some other things which will be hereafter adduced.
There is no necessity for us to believe these miracles. However, since we do believe in a mighty God who can do anything, I see no real reason as a Christian to doubt them. I have read a lot of church histories and saints’ lives, and when I combine these with the stories I have heard from today’s missionaries — whether in the jungles of South America or the jungles of London — I am inclined to accept that, whether these particular miracles are true, God was at work in these sorts of ways in the ancient Church.
Besides these miracles and others, Sozomenos gives us some other indicators of the character of Spyridon. For example:
It was a custom with this Spyridon to give a certain portion of his fruits to the poor, and to lend another portion to those who wished it as a gratuity; but neither in giving nor taking back did he ever himself distribute or receive: he merely pointed out the storehouse, and told those who resorted to him to take as much as they needed, or to restore what they had borrowed.
Sozomenos also tells us that Spyridon was hospitable to strangers and travellers and careful in administering his role as a bishop. What I find most encouraging about the story of Spyridon is its reminder that personal holiness and wisdom from God are what matter most in our ministers.
I am working on a PhD in church history. No doubt some people think this will make me uniquely qualified to be a pastor. I disagree—it will make uniquely qualified to be a university lecturer, but what have those skills to do with leading God’s people in the face of wisdom and strong character? Thus, our last glimpses of the Cypriot church before Konstantinos are of a hierarchy that is open to any believing Christian who has wisdom and good character.