With his title of " royal typographer " Estienne made the Paris establishment famous by his numerous editions of grammatical works and other school-books ( among them many of Melanchthon's ), and of classical and Patristic authors, as Dio Cassius, Cicero, Sallust, Julius Caesar, Justin, Socrates Scholasticus, and Sozomen.

" According to the ancient historian Sozomen, in his Ecclesiastical History, Sozomen claims that much of the rivalry was based on an ornate statue made in the honor of Eudoxia which Chrysostom condemned, “ The silver statue of the empress ... was placed upon a column of porphyry ; and the event was celebrated by loud acclamations, dancing, games, and other manifestations of public rejoicing ... John declared that these proceedings reflected dishonor on the church .” According to Sozomen, John had also condemned the empress for her grandiose style of ruling over the empire and condemned her in the church, this of course enraged the empress and John was immediately disposed of.

A comparison with Zosimus, who also made use of Olympiodorus, seems to show that the whole ninth book of Sozomen, is mostly an abridged extract from Olympiodorus.

It also explains the strange statement made by Sozomen ( Hist.

According to various sources of that time, including Sozomen ( c. 400 – 450 ) in his Historia Ecclesiastica and the pagan historian and close friend of Julian, Ammianus Marcellinus, the project of rebuilding the temple was aborted because each time the workers were trying to build the temple, using the existing substructure, they were burned by terrible flames coming from inside the earth and an earthquake negated what work was made:

Socrates of Constantinople, also known as Socrates Scholasticus, not to be confused with the Classical Greek philosopher Socrates, was a Greek Christian church historian, a contemporary of Sozomen and Theodoret, who used his work ; he was born at Constantinople c. 380: the date of his death is unknown.

They arrived just in time, for the emperor had been lending his ear to an Eudoxian, but he now veered round, issuing a letter ( Sozomen, IV, xiv ) declaring the Son to be " like in substance " to the Father, and condemning the Arians of Antioch.

Of battle with " Mania, who commanded her own troops in person ," Sozomen writes that it was considered " arduous " and " perilous ", and that the general of the entire cavalry and infantry of the East had to be " rescued with difficulty " from battle against her and her troops by the general of the troops of Palestine and Phonecia.

For example in the mid 350 ’ s the city of Jerusalem was hit with drastic food shortages at which point church historians Sozomen and Theodoret reported “ Cyril secretly sold sacramental ornaments of the church and a valuable holy robe, fashioned with gold thread that the emperor Constantine had once donated for the bishop to wear when he performed the rite of Baptism ”.

The church historian Sozomen credits Ephrem with having written over three million lines.

The Church History of Theodoret, which begins with the rise of Arianism and closes with the death of Theodore in 429, falls far behind those of Socrates Scholasticus and Sozomen.

The contemporary historians Sozomen and Theodoret were combined with Socrates in a sixth-century compilation, which has obscured their differences until recently, when their individual portrayals of the series of Christian emperors were distinguished one from another and contrasted by Hartmut Leppin, Von Constantin dem Großen zu Theodosius II ( Göttingen 1996 ).

His Historia Ecclesiastica, in eighteen books, brings the narrative down to 610 ; for the first four centuries the author is largely dependent on his predecessors, Eusebius, Socrates Scholasticus, Sozomen, Theodoret and Evagrius, his additions showing very little critical faculty ; for the later period his labours, based on documents now no longer extant, to which he had free access, though he used them also with small discrimination, are much more valuable.

Sozomen wrote that his grandfather lived at Bethelia, near Gaza, and became a Christian together with his household, probably under Constantius II.

Sozomen himself had conversed with one of these, a very old man.

Rufinus is the original ; Socrates expressly states that he follows Rufinus, while Sozomen knows Socrates ' version, but is not satisfied with it and follows Rufinus more closely.

( Sozomen wrote about the time of Pope Xystus III ) Thomassin's explanation of Sozomen's statement is that there was no preaching in the sense of an elaborate or finished discourse before the time of Pope Leo — with the exception, perhaps, of the address on virginity by Pope Liberius to Marcellina, sister of St. Ambrose, on the occasion of her taking the veil, which is regarded as a private discourse.

Noting the absence of any mention of Mavia in Zosimus ' work who was familiar with the writings of Sozomen and Socrates, Shahid concludes this omission is deliberate since it did not accord with the Zosimus ' thesis regarding the destructive effects of the Christianization and barbarization he associated with Constantine I's reforms.

According to Valesius these were mainly Socrates and Sozomen ; Albert Guldenpenning's thorough research placed Rufinus first, and next to him, Eusebius of Caesarea, Athanasius, Sozomen, Sabinus, Philostorgius, Gregory Nazianzen, and, least of all, Socrates.

Sozomen describes Pulcheria ’ s and her sisters ' pious ways in his Ecclesiastical History: “ They all pursue the same mode of life ; they are sedulous in their attendance in the house of prayer, and evince great charity towards strangers and the poor ... and pass their days and their nights together in singing the praises of God .” Rituals within the imperial palace also included chanting and reciting passages in the scripture, and fasting twice a week.

She had built many churches in and around the city of Constantinople, she had also built many buildings for the poor in the city " Sozomen writes that it would take too much time to describe all the churches Pulcheria built, as well as hospitals and inns for the poor.

As for the East, the Greek ecclesiastical historians Socrates and Sozomen, who wrote a century after the event, reported that the First Council of Nicaea ( 325 ) considered ordering all married clergy to refrain from conjugal relations, but the Council was dissuaded by Paphnutius of Thebes.

Beyond notices in his extant writings, the major sources are the 5th-century ecclesiastical historians Socrates, Sozomen, and Theodoret, and the 4th-century Christian author Jerome.

Sozomen borrowed heavily from other sources for his work.

Sozomen used the work of Socrates as a guide to sources and order.

The historical exposition is altogether impersonal ; Sozomen assumes ( III. xv ) that the task of history is to assemble facts without adding anything to them, hence he indulges in little criticism and usually adopts the views of his sources.

He also adds that it was said ( by whom he does not say ) that the location of the Sepulchre was " disclosed by a Hebrew who dwelt in the East, and who derived his information from some documents which had come to him by paternal inheritance " ( although Sozomen himself disputes this account ) and that a dead person was also revived by the touch of the Cross.

According to the Christian historian Sozomen, Libanius was supposed to have said on his deathbed that John would have been his successor " if the Christians had not taken him from us ".

Sozomen wrote two works on church history, of which only the second one is extant.

In some matters, such as in regard to the Novatians, Sozomen is entirely dependent on Socrates.

Instructive in this respect is a comparison of Sozomen, Socrates, and Rufinus on the childhood of Athanasius.

The work of Sozomen was first printed ( editio princeps ) by Robert Estienne at Paris in 1544, on the basis of Codex Regius, 1444.

By the 5th century, Sozomen stated that most churches, such as at Constantinople, met both on Sabbath and first day ( Saturday evening ), but that Rome and Alexandria met only on the first day ( Saturday evening ) and no longer on Sabbath.

Sozomen provides even more detail on Mavia, referred to in his text as Mania, describing her rule, and the history of her people, whom he calls " Saracens ".

The beginning of his episcopacy was remarkable for a prodigy by which is related by Socrates, Philostorgius, the chronicle of Alexandria, & c. St. Cyril, an eye-witness wrote immediately to the emperor Constantius, an exact account of this miraculous phenomenon: and his letter is quoted as a voucher for it by Sozomen, Theophanes, Eutychius, John of Nice, Glycas, and others.

Socrates Scholasticus ( born c. 380 ), in his Ecclesiastical History, gives a full description of the discovery ( that was repeated later by Sozomen and by Theodoret ) which emphasizes the role played in the excavations and construction by Helena ; just as the Church of the Nativity in Bethlehem ( also founded by Constantine and Helena ) commemorated the birth of Jesus, the Church of the Holy Sepulchre would commemorate his death and resurrection.

In Emperor Theodosius's edict De fide catholica of 27 February 380, enacted in Thessalonica and published in Constantinople for the whole empire, by which he established Catholic Christianity as the official religion of the empire, he referred to Damasus as a pontifex, while calling Peter an episcopus: "... the profession of that religion which was delivered to the Romans by the divine Apostle Peter, as it has been preserved by faithful tradition and which is now professed by the Pontiff Damasus and by Peter, Bishop of Alexandria ... We authorize the followers of this law to assume the title Catholic Christians ..." Some see in this an implied significant differentiation, but the title pontifex maximus is not used in the text ; pontifex is used instead: "... quamque pontificem damasum sequi claret et petrum alexandriae episcopum ..." ( Theodosian Code XVI. 1. 2 ; and Sozomen, " Ecclesiastical History ", VII, iv.

For example, Socrates, in I. x, relates an anecdote which he had heard, and says that neither Eusebius nor any other author reports it, yet this anecdote is found in Sozomen, I. xxii, the similarity of diction showing that the text of Socrates was the source.

He was the author of a history in twenty-two books of the Western Empire from 407 to 425, which was used by Zosimus and Sozomen and probably Philostorgius, as J. F.

The historians Sozomen and Theodoret did not included Eudocia in their history because they were written after Eudocia had fallen into disgrace.

According to ancient historians Sozomen, Socrates, and Theodoret, Pulcheria had a deep dislike for Anthemius, the former guardian of Theodosius ; the reasons may have been his distaste for her immense power within the empire and her unwillingness to allow Anthemius to gain power amongst the imperial court.

When Helena, mother of Constantine the Great discovered the True Cross in Jerusalem, the legend was told by and repeated by Sozomen and Theodoret that the Holy Nails had been recovered too.