Sulpicius Severus was a Christian writer and native of Aquitania in modern-day France. He is known for his chronicle of sacred history, as well as his biography of Saint Martin of Tours. All that we know of Severus' life comes from a few allusions in his own writings, some passages in the letters of his friend Paulinus, bishop of Nola, a short biography by the historian Gennadius of Massilia. Born of noble parents in Aquitaine, Severus enjoyed excellent educational advantages, he was imbued with the culture of his time and of his country, a center of Latin letters and learning. He was renowned as an eloquent lawyer, he married the daughter of a wealthy consular family, who died young. At this time Severus came under the powerful influence of Saint Martin, bishop of Tours, by whom he was led to devote his wealth to the Christian poor, his own powers to a life of good works and the contemplative vision of God; this choice incurred his father's displeasure, but was encouraged in his determination by his mother-in-law.
To use the words of his friend Paulinus, he broke with his father, followed Christ, set the teachings of the "fishermen" far above all his "Tullian learning." He rose to no higher rank in the church than that of presbyter. His ordination is vouched for by Gennadius, he is said to have been led away in his old age by Pelagianism, but to have repented and inflicted long-enduring penance on himself. His time was passed chiefly in the neighbourhood of Toulouse, such literary efforts as he permitted to himself were made in the interests of Christianity. In many respects no two men could be more unlike than Severus, the scholar and orator, well versed in the ways of the world, Martin, the rough Pannonian bishop, champion of the monastic life and worker of miracles, yet the spirit of the rugged saint subdued that of the polished scholar, the works of Severus are important because they reflect the ideas and aspirations of Martin, the foremost ecclesiastic of Gaul. The chief work of Severus is the Chronicle, a summary of sacred history from the beginning of the world to his own times, with the omission of the events recorded in the Gospels and the Acts, "lest the form of his brief work should detract from the honour due to those events".
It is a source of primary importance for the history of Priscillianism and contains considerable information respecting the Arian controversy. The book was a textbook, was used as such in the schools of Europe for about a century and a half after the editio princeps was published by Flacius Illyricus in 1556. Severus nowhere points to the class of readers for whom his book is designed, he disclaims the intention of making his work a substitute for the actual narrative contained in the Bible. "Worldly historians" had been used by him, he says, to make clear the dates and the connexion of events and for supplementing the sacred sources, with the intent at once to instruct the unlearned and to "convince" the learned. The "unlearned" are the mass of Christians and the learned are the cultivated Christians and pagans alike, to whom the rude language of the sacred texts, whether in Greek or Latin, would be distasteful; the literary structure of the narrative shows that Severus had in his mind principally readers on the same level of culture with himself.
He was anxious to show that sacred history might be presented in a form which lovers of Sallust and Tacitus could appreciate and enjoy. The style is lucid and classical. Though phrases and sentences from many classical authors are inwoven here and there, the narrative flows with no trace of the jolts and jerks which offend us in every line of an imitator of the classics like Sidonius, it is free from useless digressions. In order that his work might stand beside that of the old Latin writers, Severus ignored the allegorical methods of interpreting sacred history to which the heretics and the orthodox of his age were wedded; as an authority for times antecedent to his own, Severus is of little moment. At only a few points does he enable us to correct or supplement other records. Jakob Bernays suggested that he based his narrative of the destruction of Jerusalem by Titus on the account given by Tacitus in his Histories, a portion of, lost. In his allusions to the Gentile rulers with whom the Jews came into contact from the time of the Maccabees onwards, Severus discloses some points which are not without importance.
The real interest of his work lies, first, in the incidental glimpses it affords all through of the history of his own time. The sympathies here betrayed by Severus are wholly those of St. Martin; the bishop had withstood Maximus, who ruled for some years a large part of the western portion of the empire, though he never conquered Italy. He had reproached him with overthrowing his predecessors. On the throne, for his dealings with the church. Severus loses no opportunity for laying stress on the crimes and follies of rulers, on their cruelty, though he once declares that, cruel as rulers. Could be, priests could be crueller still; this last statement has reference to the bishops who had left Maximus no peace till he had stained his hands with the blood of Priscillian and his followers. Martin, had denounced the worldliness and greed of the Gaulish bishops and clergy. Accordingly we find
Roman Catholic Archdiocese of Reims
The Roman Catholic Archdiocese of Reims is an archdiocese of the Latin Rite of the Roman Catholic Church in France. Erected as a diocese around 250 by St. Sixtus, the diocese was elevated to an archdiocese around 750; the archbishop received the title "primate of Gallia Belgica" in 1089. In 1023, Archbishop Ebles acquired the Countship of Reims; the archdiocese comprises the arrondissement of Reims and the département of Ardennes while the province comprises the région of Champagne-Ardenne. The suffragan dioceses in the ecclesiastical province of Reims are Amiens; the archepiscopal see is located in the cathedral of Notre-Dame de Reims, where the Kings of France were traditionally crowned. In 2014 it was estimated. Pope Francis appointed Éric de Moulins-Beaufort Archbishop of Reims in 2018. Reims was taken by the Vandals in 406. According to Flodoard, on Holy Saturday, 497, Clovis was baptized and anointed by Archbishop Remigius of Reims in the cathedral of Reims. In 719 the city took up arms against Charles Martel, who besieged the city, took it by assault, devastated it.
The First Council of Reims took place under the presidency of Archbishop Sonnatius. It produced at least twenty-five canons. In 816, Pope Stephen IV crowned Louis the Pious as Emperor at Reims. On 28 January 893, Charles III "the Simple' was crowned King of West Francia at Reims. King Robert I was consecrated and crowned'Rex Francorum' at Saint-Remi in Reims on 29 June 922 by Archbishop Hervée. Hugh Capet was crowned at Reims on Christmas Day 988, by Archbishop Adalberon. In 990 the city was attacked by Charles of Lorraine, the rival of Hugues Capet, who seized the city and devastated the area. In 1049, from 3 to 5 October, a Council of the Church took place at Reims under the presidency of Pope Leo IX, with twenty bishops and some fifty abbots in attendance; the Pope was in Reims for the dedication of the church of the monastery of Saint-Rémi, in fulfilment of a promise made to Abbot Herimar. In 1657, the Chapter of the Cathedral of Reims contained sixty-four Canons; the dignities included: the Major Archdeacon, the Minor Archdeacon, the Provost, the Dean, the Cantor, the Treasurer, the Vicedominus, the Scholasticus, the Poenitentiarius.
There were a number of Collegiate Churches in the diocese, whose clergy were led by Canons: Saint-Symphorien in Reims. The two archdeacons were in existence in 877, when they are mentioned at the head of the Capitulations issued by Archbishop Hincmar, they were both appointees of the Archbishop. In addition to the right to nominate the Archbishop of Reims, the King enjoyed the right to name the Abbot of Haut-Villiers, Sainte-Baste, Saint-Nicaise de Reims, Saint-Pierre-de-Reims, Saint-Remi de Reims, Saint-Thierry lez Reims, Elem, Signy, Vau-le-Roy, Saint-Denis-de-Reims, Esparnay-sur-Marne, Belle-Val, Chaumont en Porcien, Sept Fontaines, Vau-Dieu. Vacant Jean-Charles de Coucy Jean-Baptist-Marie-Anne-Antoine de Latil Thomas-Marie-Joseph Gousset Jean-Baptiste François Anne Thomas Landriot Benoit-Marie Langénieux Louis Luçon Emmanuel Célestin Suhard Louis-Augustin Marmottin Gabriel Auguste François Marty Émile André Jean-Marie Maury Jacques Eugène Louis Ménager Jean Marie Julien Balland Gérard Denis Auguste Defois Thierry Jordan Éric de Moulins-Beaufort Abel de Saint-Brieuc Catholic Church in France Council of Reims Gams, Pius Bonifatius.
Series episcoporum Ecclesiae catholicae: quotquot innotuerunt a beato Petro apostolo. Ratisbon: Typis et Sumptibus Georgii Josephi Manz. Eubel, Conradus. Hierarchia catholica, Tomus 1. Münster: Libreria Regensbergiana. CS1 maint: Extra text: authors list Eubel, Conradus. Hierarchia catholica, Tomus 2. Münster: Libreria Regensbergiana. CS1 maint: Extra text: authors list Eubel, Conradus. Hierarchia catholica, Tomus 3. Münster: Libreria Regensbergiana. CS1 maint: Extra text: authors list Gauchat, Patritius. Hierarchia catholica IV. Münster: Libraria Regensbergiana. Retrieved 2016-07-06. Longnon, Auguste. Pouillés de la province de Reims. Recueils des historiens de la France: Pouilles. Tome VI, 1. Partie. Paris: Imprimerie nationale. Ritzler, Remigius. Hierarchia catholica medii et recentis aevi V. Patavii: Messagero di S. Antonio. Retrieved 2016-07-06. Ritzler, Remigius. Hierarchia catholica medii et recentis aevi VI. Patavii: Messagero di S. Antonio. Retrieved 2016-07-06. Ritzler, Remigius. Hierarchia Catholica medii et recentioris aevi sive summorum pontificum, S. R. E. cardinalium, eccle
The Helvetii were a Celtic tribe or tribal confederation occupying most of the Swiss plateau at the time of their contact with the Roman Republic in the 1st century BC. According to Julius Caesar, the Helvetians were divided into pagi. Of these Caesar names only the Verbigeni and the Tigurini, while Posidonius mentions the Tigurini and the Tougeni, they feature prominently in the Commentaries on the Gallic War, with their failed migration attempt to southwestern Gaul serving as a catalyst for Caesar's conquest of Gaul. The Helvetians were subjugated after 52 BC, under Augustus, Celtic oppida, such as Vindonissa or Basilea, were re-purposed as garrisons. In AD 68, a Helvetian uprising was crushed by Aulus Caecina Alienus; the Swiss plateau was at first incorporated into the Roman province of Gallia Belgica into Germania Superior. The Helvetians, like the rest of Gaul, were Romanized by the 2nd century. In the 3rd century, Roman control over the region waned, the Swiss plateau was exposed to the invading Alemanni.
The Alemanni and Burgundians established permanent settlements in the Swiss plateau in the 5th and 6th centuries, resulting in the early medieval territories of Alemannia and Upper Burgundy. The endonym Helvetii is derived from a Gaulish elu-, meaning "gain, prosperity" or "multitude", cognate with Welsh elw and Old Irish prefix il-, meaning "many" or "multiple"; the second part of the name has sometimes been interpreted as *etu-, "terrain, grassland", thus interpreting the tribal name as "rich in land". The earliest attestation of the name is found in a graffito on a vessel from Mantua, dated to c. 300 BC. The inscription in Etruscan letters reads eluveitie, interpreted as the Etruscan form of the Celtic elu̯eti̯os referring to a man of Helvetian descent living in Mantua. Of the four Helvetian pagi or sub-tribes, Caesar names only the Verbigeni and the Tigurini, Posidonius the Tigurini and the Tougeni. There has been substantial debate in Swiss historiography on whether the Tougeni may or may not be identified with the Teutones mentioned by Titus Livius.
According to Caesar, the territory abandoned by the Helvetii had comprised 400 villages and 12 oppida. His tally of the total population taken from captured Helvetian records written in Greek is 263,000 people, including fighting men, old men and children. However, the figures are dismissed as too high by modern scholars. Like many other tribes, the Helvetii did not have kings at the time of their clash with Rome but instead seem to have been governed by a class of noblemen; when Orgetorix, one of their most prominent and ambitious noblemen, was making plans to establish himself as their king, he faced execution by burning if found guilty. Caesar does not explicitly name the tribal authorities prosecuting the case and gathering men to apprehend Orgetorix, but he refers to them by the Latin terms civitas and magistratus. In his Natural History, Pliny provides a foundation myth for the Celtic settlement of Cisalpine Gaul in which a Helvetian named Helico plays the role of culture hero. Helico had worked in Rome as a craftsman and returned to his home north of the Alps with a dried fig, a grape, some oil and wine, the desirability of which caused his countrymen to invade northern Italy.
The Greek historian Posidonius, whose work is preserved only in fragments by other writers, offers the earliest historical record of the Helvetii. Posidonius described the Helvetians of the late 2nd century BC as "rich in gold but peaceful," without giving clear indication to the location of their territory, his reference to gold washing in rivers has been taken as evidence for an early presence of the Helvetii in the Swiss plateau, with the Emme as being one of the gold-yielding rivers mentioned by Posidonius. This interpretation is now discarded, as Posidonius' narrative makes it more that the country some of the Helvetians left in order to join in the raids of the Teutones and Ambrones was in fact southern Germany and not Switzerland; that the Helvetians lived in southern Germany is confirmed by the Alexandrian geographer Claudius Ptolemaios, who tells us of an Ἐλουητίων ἔρημος north of the Rhine. Tacitus knows that the Helvetians once settled in the swath between Rhine and the Hercynian forest.
The abandonment of this northern territory is now placed in the late 2nd century BC, around the time of the first Germanic incursions into the Roman world, when the Tigurini and Toygenoi/Toutonoi are mentioned as participants in the great raids. At the Vicus Turicum in the first 1st century BC or much earlier, the Celts settled at the Lindenhof Oppidium. In 1890, so-called Potin lumps were found, whose largest weights 59.2 kilograms at the Prehistoric pile dwelling settlement Alpenquai in Zürich, Switzerland. The pieces consist of a large number of fused Celtic coins; some of the 18,000 coins originate from the Eastern Gaul, others are of the Zürich type, that were assigned to the local Helvetii, which date to around 100 BC. The find is so far unique, the scientific research assumes that the melting down of the lump was not completed, therefore the aim was to form cultic offerings; the site of the find was at that time at least 50 metres from the lake shore, 1 metre to three meters deep in the water.
The Visigoths were the western branches of the nomadic tribes of Germanic peoples referred to collectively as the Goths. These tribes flourished and spread throughout the late Roman Empire in Late Antiquity, or what is known as the Migration Period; the Visigoths emerged from earlier Gothic groups who had invaded the Roman Empire beginning in 376 and had defeated the Romans at the Battle of Adrianople in 378. Relations between the Romans and the Visigoths were variable, alternately warring with one another and making treaties when convenient; the Visigoths invaded Italy under Alaric I and sacked Rome in 410. After the Visigoths sacked Rome, they began settling down, first in southern Gaul and in Hispania, where they founded the Visigothic Kingdom and maintained a presence from the 5th to the 8th centuries AD; the Visigoths first settled in southern Gaul as foederati to the Romans – a relationship established in 418. However, they soon fell out with their Roman hosts and established their own kingdom with its capital at Toulouse.
They next extended their authority into Hispania at the expense of the Vandals. In 507, their rule in Gaul was ended by the Franks under Clovis I, who defeated them in the Battle of Vouillé. After that, the Visigoth kingdom was limited to Hispania, they never again held territory north of the Pyrenees other than Septimania. A small, elite group of Visigoths came to dominate the governance of that region at the expense of those who had ruled there in the Byzantine province of Spania and the Kingdom of the Suebi. In or around 589, the Visigoths under Reccared I converted from Arianism to Nicene Christianity adopting the culture of their Hispano-Roman subjects, their legal code, the Visigothic Code abolished the longstanding practice of applying different laws for Romans and Visigoths. Once legal distinctions were no longer being made between Romani and Gothi, they became known collectively as Hispani. In the century that followed, the region was dominated by the Councils of the episcopacy. In 711 or 712, an invading force of Arabs and Berbers defeated the Visigoths in the Battle of Guadalete.
Their king and many members of their governing elite were killed, their kingdom collapsed. During their governance of Hispania, the Visigoths built several churches, they left many artifacts, which have been discovered in increasing numbers by archaeologists in recent times. The Treasure of Guarrazar of votive crowns and crosses is the most spectacular, they founded the only new cities in western Europe from the fall of the Western half of the Roman Empire until the rise of the Carolingian dynasty. Many Visigothic names are still in use in modern Portuguese, their most notable legacy, was the Visigothic Code, which served, among other things, as the basis for court procedure in most of Christian Iberia until the Late Middle Ages, centuries after the demise of the kingdom. Contemporaneous references to the Gothic tribes use the terms "Vesi", "Ostrogothi", "Thervingi", "Greuthungi". Most scholars have concluded that the terms "Vesi" and "Tervingi" were both used to refer to one particular tribe, while the terms "Ostrogothi" and "Greuthungi" were used to refer to another.
Herwig Wolfram points out that while primary sources list all four names, whenever they mention two different tribes, they always refer either to "the Vesi and the Ostrogothi" or to "the Tervingi and the Greuthungi", they never pair them up in any other combination. This conclusion is supported by Jordanes, who identified the Visigoth kings from Alaric I to Alaric II as the heirs of the 4th century Tervingian king Athanaric, the Ostrogoth kings from Theoderic the Great to Theodahad as the heirs of the Greuthungi king Ermanaric. In addition, the Notitia Dignitatum equates the Vesi with the Tervingi in a reference to the years 388–391; the earliest sources for each of the four names are contemporaneous. The first recorded reference to "the Tervingi" is in a eulogy of the emperor Maximian, delivered in or shortly after 291 and traditionally ascribed to Claudius Mamertinus, it says that the "Tervingi, another division of the Goths", joined with the Taifali to attack the Vandals and Gepidae. The first recorded reference to "the Greuthungi" is by Ammianus Marcellinus, writing no earlier than 392 and later than 395, recounting the words of a Tervingian chieftain, attested as early as 376.
The first known use of the term "Ostrogoths" is in a document dated September 392 from Milan. Wolfram notes that "Vesi" and "Ostrogothi" were terms each tribe used to boastfully describe itself and argues that "Tervingi" and "Greuthungi" were geographical identifiers each tribe used to describe the other; this would explain why the latter terms dropped out of use shortly after 400, when the Goths were displaced by the Hunnic invasions. As an example of this geographical naming practice, Wolfram cites an account by Zosimus of a group of people living north of the Danube who called themselves "the Scythians" but were called "the Greutungi" by members of a different tribe living
Severus of Barcelona
Severus of Barcelona is venerated as a saint by the Catholic and Eastern Orthodox churches. His legend states that he was a bishop of Barcelona and was martyred during the persecution of Christians by Diocletian in AD 304. Details concerning his life and death are uncertain and of questionable historicity, his Acta date from around the sixth century. According to his legend, he received a good education. In a hymn associated with his office, it is stated explicitly. A variant of the legend status that he was a humble weaver upon whose head a dove landed; the people of the city elected him bishop. He was chosen bishop of Barcelona around 290. During the persecution of Diocletian, Severus fled to Castrum Octavianum, where he encountered a fellow Christian, named Emeterius, sowing beans in the field. Severus instructed the man that if the soldiers sent to kill him asked the farmer where he had gone, to tell them that he had passed this way. A miracle made the beans he was cultivating sprout after Severus left.
When the soldiers came across Emeterius and asked him if he had seen the bishop, Emeterius replied that he had and it was when he was sowing the fields. Angry at this lie and believing that Emeterius was mocking them, the soldiers arrested the man and took him to Castrum Octavianum. Severus meanwhile appeared to the soldiers, along with four other priests from Barcelona who had fled with him; the four priests were flogged and killed with a sword. Emeterius suffered this fate. Severus was beaten with a cat o' nine tails, nails were driven into his head; the soldiers left the bishop on the ground. However, he did not die and when Christians from Barcelona heard that Severus was still alive, they attempted to revive him. However, he died in the arms of one of them; some sources state that Severus' relics were buried at Sant Cugat, where a church dedicated to him was built. A monastery, the one that stands there today, was built alongside the church; when that church was destroyed, Severus’ relics were translated to the monastery.
In the fifteenth century, some of the relics were taken to Barcelona, to which were attributed various miracles, including curing King Martin I of gangrene in his leg. Saint Peter Nolasco and Ferdinand I were devoted to his cult; the Baroque church of Sant Sever, near the Cathedral of Barcelona, was dedicated to him. The hermitage of Sant Medir, near Sant Cugat, is dedicated to Emeterius. A separate festival dedicated to Emeterius is celebrated in the first week of March. Severus of Barcelona San Severus San Severo
Severus Snape is a fictional character in J. K. Rowling's Harry Potter series, he is an exceptionally skilful wizard whose coldly sarcastic and controlled exterior conceals deep emotions and anguish. A Professor at Hogwarts School of Witchcraft and Wizardry, Snape is hostile to Harry due to his resemblance to his father James, who bullied Snape during their time at Hogwarts. Snape's character becomes more layered and enigmatic as the series progresses, a central mystery concerns his loyalties. Snape dies at the hands of Lord Voldemort in the seventh book, at which time his back story is revealed. Though attracted to the Dark Arts and Voldemort's ideology of wizard supremacy, Snape's love for Muggle-born Lily Evans, Harry's mother compelled him to defect from the Death Eaters and become a double agent for Albus Dumbledore and the Order of the Phoenix; the character has been acclaimed by readers and critics. Rowling described him as "a gift of a character" whose story she had known since the first book, Elizabeth Hand of The Washington Post opined that Snape's life "is the most heartbreaking and satisfying of all of Rowling's achievements".
Actor Alan Rickman portrayed Snape in all eight Harry Potter films, released between 2001 and 2011. In an interview, Rowling described Snape's character as an "antihero", she has said that she drew inspiration for Snape's character from a disliked teacher from her own childhood, described Snape as a horrible teacher, saying the "worst, shabbiest thing you can do as a teacher is to bully students." However, she does suggest in the books that he is an effective teacher. Although Rowling has said that Gilderoy Lockhart is her only character that she "deliberately based on a real person", Snape was based, at least in part, on John Nettleship, who taught Rowling chemistry and employed her mother as an assistant at Wyedean School near Chepstow. For Snape's surname, Rowling borrowed the name of the village of Suffolk. In a 1999 interview and again in 2004, Rowling singled out Snape as one of her favourite characters to write. Rowling was less forthcoming about Snape than she was for other characters, because his true loyalties and motivations were not revealed until the final book.
However, she hinted numerous times at Snape's important role, suggesting that people should "keep their eye on Snape". In 1999, answering a question regarding Snape's love life and the redemptive pattern to his character, Rowling expressed her surprise at the foresight. Rowling disclosed that after the publication of Prisoner of Azkaban, there was one female fan who guessed Snape loved Lily Potter, making Rowling wonder how she had given herself away. After the completion of the series, Rowling began to speak about Snape, discussing the contrast between his character arc and that of Albus Dumbledore. Rowling said "the series is built around ", maintained that she always knew what Snape would turn out to be at the end and that she plotted his storyline throughout the series. "I had to drop clues all the way through because as you know in the seventh book when you have the revelation scene where everything shifts and you realise...what Snape's motivation was. I had to plot that through the books because at the point where you see what was going on, it would have been an absolute cheat on the reader at that point just to show a bunch of stuff you've never seen before."
Rowling further said in an interview that she wanted Snape to find redemption and forgiveness: "Snape is a complicated man...he was a flawed human being, like all of us. Harry forgives him... Harry sees the good in Snape ultimately... I wanted there to be redemption." Snape first appears in Harry Potter and the Philosopher's Stone, shortly after Harry arrives at Hogwarts. He is the school's Potions Master, though he is rumoured to covet the Defence Against the Dark Arts post. Snape himself confirms the Order of the Phoenix. Snape is a sinister and malicious teacher who makes frequent snide and disparaging remarks at Harry's expense, he becomes the primary antagonist of the book, as Harry suspects him of plotting to steal the philosopher's stone, of attempting to kill him. Only the climax of the book reveals that Professor Quirrell, in league with Lord Voldemort, is the real enemy. In the final chapter, Dumbledore suggests that because Harry's father James had saved Snape's life when they were both students though the two detested each other, Snape felt responsible for Harry in return.
As the final book reveals, this is not the full story. In any case after Quirrell's true role is revealed, Harry retains feelings of suspicion and resentment towards Snape, their relationship remains tense. Snape's behaviour and attitude towards Harry remain unchanged. Snape has a minor role in Harry Potter and the Chamber of Secrets, where he helps Gilderoy Lockhart oversee Hogwarts' short-lived Duelling Club, but he has little interaction with the main plot, it is while attending the Duelling Club that Harry learns the Expelliarmus spell, which plays a significant role in books, by seeing Snape use it. In Harry Potter and the Prisoner of Azkaban, Snape demonstrates his expertise with potions by brewing the complex Wolfsbane potion for the new Defence Against the Dark Arts professor, Remus Lupin. Throughout the third book, Snape suspects that Lupin may be helping Harry's godfather Sirius Black enter Hogwarts castle; this suspicion stems from Lupin's friendship with
Severus of Antioch
Saint Severus the Great of Antioch known as Severus of Gaza, was the Patriarch of Antioch, head of the Syriac Orthodox Church, from 512 until his death in 538. He is venerated as a saint in the Oriental Orthodox Church, his feast day is 8 February. Severus was born in the city of Sozopolis in Pisidia in c. 459, or c. 465, into an affluent Christian family, however monophysite sources would assert that his parents were pagan. His father was a senator in the city, his paternal grandfather named Severus, was the Bishop of Sozopolis and had attended the Council of Ephesus in 431. According to Severus' hagiography, he was named after his paternal grandfather as he had received a vision in which he was told, "the child, for your son will strengthen Orthodoxy, his name will be after your name". After his father's death, in 485, Severus travelled to Alexandria in Egypt to study grammar and philosophy, in both Greek and Latin. At Alexandria, he met Zacharias of Mytilene, a fellow student and friend, who persuaded him to read the works of Saint Gregory of Nazianzus, Saint Basil of Caesarea, in particular his correspondence with Libanius.
According to Zacharias, whilst students at Alexandria, he and Severus discovered and destroyed a hoard of pagan idols at the neighbouring city of Menouthis. In the autumn of 486, Severus travelled to Berytus in Phoenicia and studied law and philosophy at the law school, where he was joined by Zacharias in 487. At Berytus and Zacharias led the expulsion of necromancers and enchanters from the city, Severus began to dedicate his free time to studying the works of the Fathers of the Church. At this time, he joined a group of students led by a certain Evagrius who prayed together at the Church of the Resurrection every evening. Severus was convinced to be baptised, as he had not yet undergone baptism due to Pisidian custom in which men could not be baptised until they had grown a beard. In 488, he was baptised at the Church of Saint Leontius at Tripolis with Evagrius as his sponsor. Severus subsequently adopted an ascetic life whereby he adopted fasting, he intended to return to Pisidia and practise law, after a pilgrimage to the Church of Saint Leontius in Tripolis, the head of Saint John the Baptist at Emesa, Jerusalem, he resolved to join Evagrius and become a monk.
Severus entered the monastery of Peter the Iberian near Maiuma in Palestine, a prominent centre of non-Chalcedonianism, remained there for several years. He joined a monastic brotherhood in the desert near Eleutheropolis under the archimandrite Mamas. Severus practised asceticism in the desert until c. 500, at which time he became ill and was convinced to recover at the Monastery of Saint Romanus in Maiuma, where he was ordained a priest by Epiphanius, Bishop of Magydus. At Maiuma, Severus received his inheritance from his parents, with which he shared the property with his brothers, donated most of his share to the poor, constructed a monastery. On a walk outside the city, Severus came upon a hermit who left his cave to call out, "welcome to you Severus, teacher of Orthodoxy, Patriarch of Antioch", despite never meeting the saint, the hermit thus prophesied Severus' ascension to the patriarchal throne, he remained at his monastery until 507/508, at which time Nephalius, a Chalcedonian monk, arrived at Maiuma and preached against Severus and other non-Chalcedonians.
In 508, Nephalius wrote an apologia of the Council of Chalcedon, to which Severus replied in his two Orationes ad Nephalium. In the same year, Patriarch Elias of Jerusalem commissioned Nephalius to expel non-Chalcedonian monks from their monasteries in Palestine, Severus was sent to Constantinople to complain to Emperor Anastasius. Severus travelled to Constantinople alongside 200 non-Chalcedonian monks, gained favour with the emperor soon after his arrival. Patriarch Macedonius II of Constantinople attempted to sway Anastasius to support the Council of Chalcedon and presented the emperor with a collection of edited excerpts from the works of Saint Cyril of Alexandria, an important Father of the Church who had died prior to the council. Severus, wrote Philalethes, refuted Macedonius as the work of Saint Cyril presented to the emperor was shown to be taken out of context. At Constantinople, Severus became friends with Bishop of Halicarnassus. Under Severus' influence, in 510, Anastasius allowed non-Chalcedonians to retake their monasteries, and, in 510/511, the emperor issued a typos that adopted the non-Chalcedonian interpretation of the Henotikon as law.
After Macedonius' deposition and his succession by Timothy I, a non-Chalcedonian, in August 511, Severus returned to his monastery in Palestine. In 512, Flavian II, Patriarch of Antioch, was deposed by Anastasius, a synod was held at Laodicea in Syria to elect a successor. Severus was consecrated at the Great Church of Antioch on 16 November; the consecration ceremony was attended by the bishops Dionysius of Tarsus, Nicias of Laodicea, Philoxenus of Hierapolis, Peter of Beroea, Simeon of Chalcis, Marion of Sura, Eusebius of Gabbula, Silvanus of Urima, Sergius of Cyrrhus, John of Europus, Philoxenus of Doliche, Iulianus of Salamias. During the consecration ceremony, he affirmed the councils of Nicaea and Ephesus, the Henotikon. Despite orders from Anastasius to not act or speak against the Council of Chalcedon, Severus condemned the council, as well as Pope Leo's Tome, Eutyches, Diodorus of Tarsus, Theodore of Mopsuestia, Ibas of Edessa and Cyrus and John of Aigai. However, Severus could not be heard due to shouting and commotion, he signed a declaration of faith at the ceremony's conclusion