(CE:1584a-1585a)MELITIAN SCHISM, begun when MELITIUS (or Meletius),

bishop of Lycopolis (modern Asyut) in Upper Egypt, objected to theterms set by PETER I of Alexandria for the readmission of lapsedChristians. Melitius began to ordain supporters of his stricter policy,and they constituted the core of the movement. Persecutioncontinued and Melitius was exiled. Upon his return from exile (afterA.D. 311), he began to organize a schismatic church.

ACHILLAS and then ALEXANDER I, successors of Peter asbishop of Alexandria, apparently failed to reach agreement with theMelitian party. A serious attempt to heal the breach was made at theFirst Council of NICAEA (325). It was decided that clergy ordainedby Melitius could retain their status; Melitian bishops, if properlyelected, could succeed Catholic bishops when the sees becamevacant; and Melitius would retain his title.

These measures of reconciliation were not sufficient, perhapsbecause ATHANASIUS I, who succeeded Alexander in 328, did notapprove of them. From this point on, there are many references inthe writings of Athanasius to the continued activity of the Melitians.They joined with the Arians in opposition to Athanasius, though it isunclear to what extent they supported the Arian theological position.In 332 they brought various accusations against Athanasius to theemperor; whatever the truth of specific charges, this action showsthat the reconciliation planned at Nicaea was being undermined byboth parties. Melitius was succeeded by John Arkaph (dateunknown; probably between 325 and 332) as leader of the sect; thenames of subsequent leaders are unknown. There is papyrologicalevidence for a thriving Melitian monasticism in the fourth century.The Melitian monks lived together in groups, but it is unclearwhether they had structured cenobia (like the Pachomians) or semi-eremitic communities (like the monks of Nitria and Scetis).Scattered references indicate that the sect survived until the eighthcentury, but it seems gradually to have changed its character andpurpose. It began as a movement in favor of strict discipline, laterformed an alliance with the Arians, and, according to a reference in

Theodoret (Compendium 4.7), still later developed distinctive formsof worship that included hand clapping and music.

The Melitian sect had some success with Coptic-speakingChristians. This is suggested by the Egyptian names of some of theMelitian bishops (see the list in Athanasius Apologia contra Arianos71), by the papyri that mention Melitian issues, and by thereferences to the sect in the Coptic writings of the Pachomians andSHENUTE of Atribe.

BIBLIOGRAPHY

Bell, H. I. Jews and Christians in Egypt. London, 1924; Westport,Conn., 1972. Contains the Melitian papyri and a brief history ofthe sect.

Hardy, E. R. Christian Egypt: Church and People. Oxford, 1952.Kettler, F. H. "Der meletanische Streit in Ägypten." Zeitschrift für

die neutestamentliche Wissenschaft 35 (1936):155-93. A modernwork on the subject.

JANET TIMBIE