In the turbulent theological currents of the third and early fourth centuries, Methodius emerged as a striking figure—a bishop, martyr, and eloquent critic of Origen—whose thought stood at the intersection of Platonic literary refinement and the ascetic fervor of early Christianity. While his admiration for Origen’s allegorical method and Plato’s dramatic artistry was evident, Methodius nevertheless contended vigorously against Origen’s speculative idealism, championing instead a robust Christian realism grounded in the integrity of both body and soul, the sanctity of creation, and the exalted vocation of virginity.
Preservation of Methodius’s Writings and Testimonies
The extant works of Methodius (Μεθοδίου ἐπισκόπου καὶ μάρτυρος τὰ εὑρισκόμενα πάντα) are preserved in Gallandi’s Vet. Patr. Biblioth., vol. III; in Migne’s Patrologia Graeca, vol. XVIII, cols. 9–408; and in A. Jahn’s critical edition, S. Methodii Opera and S. Methodius Platonizans (Halle, 1865, in two parts). The first edition appeared under Combefis in 1644, with a more complete edition in 1672. An English translation is available in Clark’s Ante-Nicene Library, vol. XIV (Edinburgh, 1869).
Ancient references to Methodius occur in Jerome’s De Viris Illustribus 83 and in several of his epistles and commentaries; in Epiphanius’s Haer. 64; in Socrates’s Historia Ecclesiastica VI.31; and in Photius’s Bibliotheca, codices 234–237. Curiously, Eusebius makes no mention of him—likely due to their opposing views on Origen—while Photius, perhaps for the same reason, devotes fuller attention to Methodius, pronouncing Origen’s De Principiis blasphemous. Gregory of Nyssa, Arethas, Leontius of Byzantium, Maximus the Confessor, the Martyrologium Romanum (XIV Kal. Oct.), and the Menologium Graecum (20 June) also honor his memory.
Biographical Sketch and Ecclesiastical Career
Methodius, also known by the name Eubulius, served first as bishop of Olympus and later of Patara—both cities in Lycia on the southern coast of Asia Minor. He met his death as a martyr, probably during the Diocletianic persecution, no later than A.D. 311. His opposition to Origen was more theologically driven than the earlier antagonism of Demetrius of Alexandria, whose hostility had sprung chiefly from personal animosity. In Methodius, theological conviction took precedence, though tempered with moderation; he may be seen as a forerunner of Epiphanius in his defense of orthodoxy against Origenist speculation. Despite their doctrinal differences, Methodius absorbed much from Origen’s exegetical style and from the philosophical elegance of Plato, adopting the latter’s dialogical form to clothe Christian themes.
The Symposium on Virginity
His principal surviving work, the Symposium or Banquet of Ten Virgins, is a lavish—if occasionally excessive—celebration of voluntary virginity. He extols it as “something supernaturally great, wonderful, and glorious,” the highest and noblest way of life. Tracing its history, Methodius observes that virginity was unknown before Christ, the ἀρχιπάρθενος. Humanity’s moral progress moved from sibling marriage to polygamy, then to monogamy tempered by continence, and ultimately to the perfect estate of celibacy for the kingdom of Christ—endorsed by Christ’s enigmatic words in Matthew 19:12, Paul’s counsel in 1 Corinthians 7, and the apocalyptic vision of the 144,000 virgins in Revelation 14:1–4.
The work’s literary framework mirrors Plato’s Symposium, where Eros is praised; here, virginity is the object of honor. The narrative begins with a brief exchange between Eubulios (Methodius himself) and the virgin Gregorion, who recounts a banquet held in the gardens of Arete—Virtue personified—where ten virgins each deliver an oration in praise of chastity. The climactic voice is Thecla, famed in early Christian legend as Paul’s companion, who leads a hymn with the refrain:
“I keep myself pure for Thee, O Bridegroom,
And holding a lighted torch, I go to meet Thee.”
A closing dialogue follows, weighing whether innocence untouched by passion is superior to virtue that has triumphed over temptation—likened to comparing a wrestler without opponents to one who constantly faces and overcomes formidable rivals. Both interlocutors commend the latter, then withdraw to “care for the outward man,” resolving to resume the discussion later.
While the modern reader may find the extended, public disquisitions of virgins on sexual purity peculiar, the work resonated with the ascetic ethos of the early Fathers, including Origen himself, who famously sought freedom from carnal temptation through extreme measures.
Polemics Against Origen’s Theology
In On the Resurrection, preserved largely through Epiphanius and Photius, Methodius again employed dialogue to refute Origen’s teachings on creation, pre-existence, and the incorporeal nature of the resurrection body. The interlocutors Eubulios and Auxentios defend the inseparable unity of body and soul, rejecting the notion that the body is a prison for the soul. Instead, they assert that the body serves as the soul’s instrument for both virtue and vice, that the earth will endure—not be annihilated—but will be purified and transformed into the blessed dwelling of the risen saints.
His treatise On Things Created challenges Origen’s concept of the world’s eternity, which Origen had deemed essential to the understanding of God as Creator and Ruler. Methodius insists on creation’s temporal beginning, aligning with the orthodox conviction of God’s sovereign act of bringing forth the universe ex nihilo.
Philosophical Dialogues and Other Writings
The Dialogue on Free Will (Περὶ αὐτεξουσίου) engages the origin of matter, showing notable resemblance to a treatise on the same subject (περὶ τῆς ὕλης) excerpted by Eusebius and attributed to Maximus, a late second-century writer. Some scholars suspect Methodius borrowed from Maximus, supplying his own rhetorical prologue.
Jerome credits him with additional works: a massive refutation of the pagan philosopher Porphyry (10,000 lines); commentaries on Genesis and the Song of Songs; De Pythonissa—opposing Origen’s interpretation of the witch of Endor episode; a Homily for Palm Sunday; and a Homily on the Cross. The multiplicity of authors named Methodius in patristic literature has complicated the task of attributing these works with certainty.
Confusions in Tradition
Jerome places Methodius as bishop of Tyre (“Meth. Olympi Lyciae et postea Tyri episcopus”), but all other authorities attest Patara as his second see. It is probable that “Tyre” is a scribal error for “Patara” or possibly “Myra,” a city midway between Olympus and Patara and likely under one of those dioceses before acquiring its own bishopric. It is implausible that Tyre in Phoenicia would have summoned a bishop from such a distance.
As for the place of his martyrdom, Jerome cites “Chalcis in Greece” (Euboea), whereas his Greek translator Sophronius substitutes “in the East.” Salmon suggests that Jerome conflated Methodius of Patara with another Methodius remembered as a martyr at Chalcis during the Decian persecution—an error facilitated by Jerome’s uncertainty over the date, noting some placed it in the final Diocletianic persecution, others under Decius and Valerian.
