Agiōsynī kai echoysia: Konstantynopolitańscy święci mężowie i władza w V wieku po Chr.
Gespeichert in:
| 1. Verfasser: | |
|---|---|
| Format: | Buch |
| Sprache: | Polish |
| Veröffentlicht: |
Warszawa
Komitet Nauk o Kulturze Antycznej PAN
2006
|
| Schriftenreihe: | Archiwum Filologiczne
56 |
| Schlagworte: | |
| Online-Zugang: | Inhaltsverzeichnis Abstract |
| Beschreibung: | Zsfassung in engl. Sprache u.d.T.: constnatinopolitan holy men and authority in 5th century |
| Beschreibung: | 271 S. Ill., Kt. |
Internformat
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| 245 | 1 | 0 | |a Agiōsynī kai echoysia |b Konstantynopolitańscy święci mężowie i władza w V wieku po Chr. |c Rafał Kosiński |
| 264 | 1 | |a Warszawa |b Komitet Nauk o Kulturze Antycznej PAN |c 2006 | |
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| 490 | 1 | |a Archiwum Filologiczne |v 56 | |
| 500 | |a Zsfassung in engl. Sprache u.d.T.: constnatinopolitan holy men and authority in 5th century | ||
| 505 | 0 | |a Bibliogr. s. 229-257. Indeks | |
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Datensatz im Suchindex
| _version_ | 1804137559663575040 |
|---|---|
| adam_text | SPIS TREŚCI
Podziękowania
.............................................
H
Wykaz skrótów
.......................................-,..... 12
Wprowadzenie
............................................. 13
Święty mąż w późnym antyku
.................................. 17
I. Teza
Petera
Browna i jej ewolucja
.............................. 17
II.
Hagiografia
-
podstawowe źródła w badaniach dotyczących świętego męża
. 22
III. Konstantynopol. Zarys specyfiki wczesnego monastycyzmu stołecznego
.. 27
Żywot Hypatiosa
........................................... 30
I. Charakterystyka źródła
...................................... 30
1.
Autor dzieła
............................................ 30
2.
Cel powstania i datacja
.................................... 33
3.
Oryginalność, zapożyczenia
.................................. 36
4.
Podział wewnętrzny dzieła
.................................. 38
5.
Hypatios, narratio hagiographica
........................... 38
II.
Analiza
................................................. 47
1.
Stosunki Hypatiosa z władzą świecką
.......................... 47
1.1.
Stosunki z cesarzem i rodziną cesarską
....................... 47
1.2.
Stosunki z urzędnikami i arystokracją
......................... 52
1.2.1.
Sytuacje konfliktowe
................................... 55
1.2.1.a.
Ex-consul Monaksios
................................. 55
1.2.1.
b.
Leontios
........................................... 58
1.2.1.С.
Dostojnicy Konstantynopola
............................ 60
1.2.2.
Sytuacje na pograniczu
.................................. 60
1.2.2.a. Urbikios
........................................... 61
1.2.2.Б.
Elpidios
........................................... 63
1.2.3.
Relacje pozytywne
...................................... 63
1.2.4.
Kontakty Jonasza z Halmyrissos z możnymi stolicy; Rufin
........ 66
2.
Relacje między Hypatiosem a władzą kościelną
................... 69
2.1.
Diakonisa
............................................. 70
2.2.
Kapłani
.............................................. 71
2.3.
Hypatios jako kapłan
..................................... 73
2.4.
Biskupi
.............................................. 73
2.4.1.
Jan Chryzostom
....................................... 74
2.4.2.
Filotheos, biskup Chalcedonu
.............................. 76
8 ______________________________________________________
2.4.3.
Nestoriusz, biskup
Konstantynopola
......................... 76
2.4.4.
Eulalios, biskup Chalcedonu
.............................. 81
Żywot Aleksandra Akoimety
.................................. 87
I. Charakterystyka źródła
...................................... 87
1.
Czas powstania dzieła
..................................... 87
2.
Autor
................................................. 89
3.
Podział wewnętrzny
....................................... 90
4.
Wiadomości biograficzne zawarte w
narratio hagiographica
........ 91
5.
Proces i wygnanie Aleksandra z Konstantynopola
................. 98
II.
Analiza
................................................. 101
1.
Kontakty Aleksandra z władzą od początku działalności do przybycia do
Antiochii
...................................... ....... 101
2.
Konflikt Aleksandra z władzami
Antiochii
....................... 102
3.
Aleksander w Konstantynopolu
.............................. 106
Ekskurs. Tendencje mesaliańskie w VH i
VAI
.................... 110
L.Paralele między
VH a
Pseudo-Makarym
......................... 112
II.
Oskarżenia Aleksandra o mesalianizm
........................... 114
III. Radykalny monastycyzm syryjskich mnichów
..................... 115
Żywot Daniela
Stylity
........................................ 116
I. Charakterystyka źródła
...................................... 116
1.
Autor, czas i cel powstania dzieła
............................. 116
2.
Podział wewnętrzny dzieła
.................................. 120
3.
Wiadomości biograficzne zawarte w dziele
...................... 120
II.
Analiza
................................................. 126
1.
Relacje Daniela z cesarzami
................................. 126
1.1.
Leon I
............................................... 126
1.2.
Leon
II
.............................................. 142
1.3.
Zenon
............................................... 142
1.4.
Bazyliskos
............................................ 147
1.5.
Anastazjusz
........................................... 155
2.
Relacje Daniela z cesarzowymi
.............................. 157
2.1.
Weryna
.............................................. 158
2.2.
Zenonis
...____....................................... 160
2.3.
Ariadna
.............................................. 160
3.
Spotkanie Daniela z Gubaziosem, władcą Łaziki
................... 162
4.
Spotkanie Daniela z Olibriuszem, późniejszym cesarzem na Zachodzie
(472
r.)
................................................ 163
5.
Relacj
e
Daniela z ludźmi możnymi, woj skowymi i urzędnikami cesarskimi
. 164
5.1.
Silentiarios Marek
...................................... 164
5.2.
Castrensis sacrae mensae Gelanios
......................... 166
5.3.
Prawnik Sergiusz
....................................... 169
5.4.
Ex-consul Cyrus
....................................... 170
5.5.
Architekt cesarski
....................................... 172
5.6. Magister utriusque militiae per
Orientem
Jordanes
............. 173
5.7.
Comes
Tytus z Galii
..................................... 174
5.8.
Ex-consul Dagalaiphos
................................... 176
5.9.
Patricia
Herais........................................ 177
5.10. Hippasios............................................ 179
5.11.
Primicerius
sacri cubiculi Kalapodios
....................... 179
6.
Relacje Daniela z biskupami
................................. 181
6.1.
Anatolios
............................................. 182
6.2.
Gennadios
............................................ 184
6.3.
Akacjusz
............................................. 188
6.4.
Eufemios
............................................. 192
7.
Relacje Daniela z niższymi duchownymi i mnichami
................ 195
Żywot Marcelego Akoimety
.................................. 198
I. Charakterystyka źródła
...................................... 198
1.
Czas powstania
.......................................... 198
2.
Autor, cel powstania Żywota
................................ 200
3.
Oryginalność, zapożyczenia, wewnętrzny podział
.................. 202
4.
Wiadomości biograficzne zawarte w
narratio hagiographica
........ 203
II.
Analiza
................................................. 208
1.
Marceli Akoimeta a władza świecka
........................... 208
1.1.
Konflikt Marcelego z rodziną
Aspara
......................... 208
1.1.1.
Cesarz
............................................. 210
1.1.2.
Rodzina
Aspara
....................................... 212
1.2.
Pozostałe relacje z urzędnikami cesarskimi i ludźmi możnymi
........ 214
2.
Stosunki Marcelego z władzą kościelną
......................... 215
Hagiograficzny ideał relacji święty mąż-władza i jego historyczne podstawy
. 219
I. Władza świecka
........................................... 219
II.
Władza kościelna
.......................................... 224
III. Władza charyzmatyczna
.................................... 227
Bibliografia
................................................ 229
Indeksy
................................................... 258
Summary
.................................................. 267
CONSTANTINOPOLITAN
HOLY MEN
AND AUTHORITY IN 5th CENTURY
This book examines the origins, development and the role of the monastic move¬
ment in the incipient capital of Byzantium. In the following centuries, Byzantine mona¬
steries would come to play a vital role in the development of the Byzantine civilization,
but it was in the 5th century that a certain pattern of functioning of monks evolved
within the specific framework of the ecclesiastical structures of the Constantinopolitan
Church, which was both a political and ecclesiastical centre of the Eastern part of the
Roman Empire. The chief objective of the book is to analyse the ideal of the relation¬
ship between the Constantinopolitan holy men of 5th century and authority as it is
propounded in the hagiographical works written in the vicinity of the capital of the
Eastern Empire at the time. Moreover, the author sets out to examine the historical
factors shaped this ideal.
The bulk of the book is devoted to the analysis of the written accounts of lives of
four Constantinopolitan holy men, which were probably set down a few or several
years after their deaths. These accounts include the Lives of Hypatius, Alexander
Akoimetos, Daniel the
Stylitě
and
Marcellus Akoimetos;
they were recorded in the
local monastic community between
447
AD and the 30s of the 6th century.
The study examines the ideal underlying the Lives, which, on the one hand, was
a reflection of contemporary reality; on the other hand, it was a vision of an ideal
state, which was often held up as a perfect model to be striven for, though rarely
achieved in real life. Since the analysis of the Lives is not enough to conclude whether
certain events described therein really took place, or whether they were simply made
up by their authors, it has been assumed by the author of this study that the possible
evolution in the relationship between the holy man and secular authority, which can be
observed in individual Lives, seems to indicate that such changes had occurred in the
position of the authors of respective biographies rather than their protagonists. Thus,
all the facts analysed in this work have been treated as true in relation to the
hagiographers themselves and have been interpreted accordingly. This study also analy¬
ses the model of the relationship between the holy man and two kinds of authority
prevalent in the Church of Late Antiquity: secular authority (including the Emperor,
his administration and army) and ecclesiastical authority (bishops and their subordi¬
nates). Also important were all those who could exert influence on either of the above-
mentioned kinds of authority, e.g. the Emperor s family or the nobles.
The historical analysis conducted in the last chapter of this work concerns for the
most part all those factors which served to shape the model propounded by the au¬
thors
oî iQ
Lives.
268_________________________________________________________________
The analysis of the source clearly demonstrates that the model of relationship
between the holy man and the secular authority changes less than the relationship
between the holy man and the ecclesiastical authority. The authors often cast the holy
man in the role of a „father , who was a kind of patron to both the Emperor and his
apparatus of government. The holy man had the right to exhort those in power to
reform, correct their mistakes or eradicate their imperfections. The refusal of the
representative of the authorities to obey the holy man might lead to conflict. Such
refusals were, however, very rare. The Emperor, his officials, courtiers and soldiers
should see the benefits connected with the actions of the holy man, gain his blessing,
have their afflictions cured by him, listen to his prophecies, or ensure God s help
thanks to his prayer. On the one hand, the holy man is a visible sign of protest against
bad, i.e., unworthy, authority. This protest is closely bound up with fighting heresy as
a heretical Emperor becomes a usurper, i.e, a ruler unworthy of his throne. That is
why, correction of heresy becomes the chief „political concern of the holy man. On
the other hand, the main duty of the Emperor, his officials and the nobles is to protect
and look after the well-being of the holy man, who can perform his duties thanks to
their support.
Although the relationship between the holy man and secular authority does not
greatly evolve, one can notice some subtle differences between individual Lives. The
Life of Alexander stands out most sharply on account of the holy man s unusual way
of practicing asceticism and the „geographical circumstances : before his arrival in
Constantinople, he had lived in the borderlands of the Empire, where he had had much
less contact with the wealthy and influential people he later met in the capital. Also
Life of Daniel has a specific character of its own as it is full of references to the
political events of the day. However, these are only minor and subtle differences
betwen individual accounts, while their underlying structure remains unchanged.
It seems that the above-described hagiographical ideal of the holy man is not out
of touch with the contemporary reality the hagiographers were immersed in. The holy
man had much to give to those in position of authority. The reason why the Emperor
sought the holy man was to get his blessing, which constituted a validation of the
Emperor s political undertakings. The Emperor also sought to have his authority
strengthened by the authority of the holy man, especially when the position of the
former was not very strong. Another important factor was the holy man s prayer for
the Emperor, which had an enormous significance as it could contribute to the success
of a good ruler, while the holy man s curse was capable of bringing down divine
retribution on the head of a bad Emperor. At the same time, the holy man had the gift
of prophecy. Being able to predict what the future had in store had political signifi¬
cance and was simply invaluable when the Emperor had to decide on a course of
action. Ensuring the help of such a holy man, who also had the gift of prophesying
about the future, was extremely important for the ruler.
The emperor and his courtiers also sought the holy man s help when a miracle
was needed. Having performed the miracles requested by the ruler, the holy man
often could enjoy his friendship.
_____________________________________________________________269
The positive image of secular authorities as depicted in the Lives also stemmed
from the fact that the holy men and their monastic communities relied on their sup¬
port. The holy man could not have survived in the vicinity of the capital without the
financial support of the Emperor and his men. It is then obvious that there were
numerous mutual benefits to be reaped by both sides from a good relationship be¬
tween the holy man and secular authory.
In the four Lives under scrutiny, one can observe a gradual change of the model of
the relationship between the holy man and the ecclesiastical authorities. Two Lives
which were set down in the 5th century AD show the hole man s firm oposition in
relation to the ecclesiastical authority. The Life of Daniel the
Stylitě,
written towards
the end of the century presents the holy man as a kind of protector and guardian of the
Constantinopolitan Church; such function of the holy man came to be gradually ac¬
cepted by the bishops of th capital, while the Life of
Marcellus Akoimetos
written in
the first half of 6th century describes the fully harmonious relationship between the
holy man and the ecclesiastical authority. The evolution, during which the initial dif¬
ferences between the holy man and ecclesiastical authority slowly come to be settled,
can be seen in each individual Life. The holy man is gradually moved from the position
of control to one where he can to co-operate with the Church especially when it is
faced with dangers which pose a threat to its orthodoxy.
It seems that the initial conflict between the holy man and ecclesiastical authori¬
ties can be explained by the clash between the rigid ecclesiastical structure of the
Church and the holy man s status of an ousider and thus seemed to be sowing the
seeds of unrest in the Church. Initially the position of the ecclesiastical authority was
one of open hostility, which was, incidentally, fully reciprocated by the holy man. This
mutual enmity originated in the significance of the heterodox influences of the ascetic
movement of Constantinople.
One of the factors which can be held responsible for the change in the proposed
model is the altered situation in the monastic life of the capital after the Council of
Chalcedon
and the dramatic and often violent theological disputes which followed it.
Both the supporters and the advocates of the Council recognize the vital role played
by monks and holy men. Not long afterwards, in the era of violent conflicts which
rocked the Empire, the bishops come to understand the weight of the monastic factor
and, consequently, try to gain the support of the holy men. The holy men, who always
regarded themselves as defenders of orthodoxy within the Church, must have been
attracted to the idea of becoming an ally in the fight against heterodoxy.
On the other hand, the gradual change in the model of the relationship between the
holy man and the ecclesiastical authority was also influenced by different backgrounds
of the subsequent authors of the hagiographical works under scrutiny. In contrast to
the authors of The Life ofHypatius and the Life of Alexander, who had been trying
to impose their understanding of the role of the holy man in the life of the capital, the
authors of Vita Danielis and Vita
Marceli
were no longer strangers from Syria, who
did not feel at home in the local structures of the Constantinopolitan Church with its
political and social complexities. During his work on Vita Danielis, its author might
270___________________________________________________________
have had some links to the circle of Bishop Euphemius, while before that he might
have been close to the Emperor s court. The author of Vita
Marceli
probably re¬
ceived classical education. The integration of the monastic life into the ecclesiastical
life of the capital, which gradually becomes its permanent feature, plays a vital role in
the whole process.
All Lives examined in this study focus on the idea of the third kind of authority
existing alongside the two others (secular and ecclesiastical); this authority is called
religious charismatic authority. Like the two others, this power comes from God, but it
has some peculiar features not shared by the other two. First of all, not only is it not
subjected to the two others, but it even ranks higher than those since the holy man is
the guardian and defender of orthodoxy of the two others and intervenes when he
feels that those holding ecclesiastical or secular offices are influenced by heterodox
elements.
Secondly, the power of the holy man comes directly from God and does not need
the mediation of the Emperor s will or the sacraments of the Church. The validity of
the Emperor s power must be validated by the God-given charismata of the holy man.
The charismatic authority is not only postulated by the hagiographer, but also recog¬
nized by the two other kinds of authrity; naturally, this recognition does not happen
overnight, but is a slow process of gradual change.
|
| adam_txt |
SPIS TREŚCI
Podziękowania
.
H
Wykaz skrótów
.-,. 12
Wprowadzenie
. 13
Święty mąż w późnym antyku
. 17
I. Teza
Petera
Browna i jej ewolucja
. 17
II.
Hagiografia
-
podstawowe źródła w badaniach dotyczących świętego męża
. 22
III. Konstantynopol. Zarys specyfiki wczesnego monastycyzmu stołecznego
. 27
Żywot Hypatiosa
. 30
I. Charakterystyka źródła
. 30
1.
Autor dzieła
. 30
2.
Cel powstania i datacja
. 33
3.
Oryginalność, zapożyczenia
. 36
4.
Podział wewnętrzny dzieła
. 38
5.
Hypatios, narratio hagiographica
. 38
II.
Analiza
. 47
1.
Stosunki Hypatiosa z władzą świecką
. 47
1.1.
Stosunki z cesarzem i rodziną cesarską
. 47
1.2.
Stosunki z urzędnikami i arystokracją
. 52
1.2.1.
Sytuacje konfliktowe
. 55
1.2.1.a.
Ex-consul Monaksios
. 55
1.2.1.
b.
Leontios
. 58
1.2.1.С.
Dostojnicy Konstantynopola
. 60
1.2.2.
Sytuacje na pograniczu
. 60
1.2.2.a. Urbikios
. 61
1.2.2.Б.
Elpidios
. 63
1.2.3.
Relacje pozytywne
. 63
1.2.4.
Kontakty Jonasza z Halmyrissos z możnymi stolicy; Rufin
. 66
2.
Relacje między Hypatiosem a władzą kościelną
. 69
2.1.
Diakonisa
. 70
2.2.
Kapłani
. 71
2.3.
Hypatios jako kapłan
. 73
2.4.
Biskupi
. 73
2.4.1.
Jan Chryzostom
. 74
2.4.2.
Filotheos, biskup Chalcedonu
. 76
8 _
2.4.3.
Nestoriusz, biskup
Konstantynopola
. 76
2.4.4.
Eulalios, biskup Chalcedonu
. 81
Żywot Aleksandra Akoimety
. 87
I. Charakterystyka źródła
. 87
1.
Czas powstania dzieła
. 87
2.
Autor
. 89
3.
Podział wewnętrzny
. 90
4.
Wiadomości biograficzne zawarte w
narratio hagiographica
. 91
5.
Proces i wygnanie Aleksandra z Konstantynopola
. 98
II.
Analiza
. 101
1.
Kontakty Aleksandra z władzą od początku działalności do przybycia do
Antiochii
. . 101
2.
Konflikt Aleksandra z władzami
Antiochii
. 102
3.
Aleksander w Konstantynopolu
. 106
Ekskurs. Tendencje mesaliańskie w VH i
VAI
. 110
L.Paralele między
VH a
Pseudo-Makarym
. 112
II.
Oskarżenia Aleksandra o mesalianizm
. 114
III. Radykalny monastycyzm syryjskich mnichów
. 115
Żywot Daniela
Stylity
. 116
I. Charakterystyka źródła
. 116
1.
Autor, czas i cel powstania dzieła
. 116
2.
Podział wewnętrzny dzieła
. 120
3.
Wiadomości biograficzne zawarte w dziele
. 120
II.
Analiza
. 126
1.
Relacje Daniela z cesarzami
. 126
1.1.
Leon I
. 126
1.2.
Leon
II
. 142
1.3.
Zenon
. 142
1.4.
Bazyliskos
. 147
1.5.
Anastazjusz
. 155
2.
Relacje Daniela z cesarzowymi
. 157
2.1.
Weryna
. 158
2.2.
Zenonis
._. 160
2.3.
Ariadna
. 160
3.
Spotkanie Daniela z Gubaziosem, władcą Łaziki
. 162
4.
Spotkanie Daniela z Olibriuszem, późniejszym cesarzem na Zachodzie
(472
r.)
. 163
5.
Relacj
e
Daniela z ludźmi możnymi, woj skowymi i urzędnikami cesarskimi
. 164
5.1.
Silentiarios Marek
. 164
5.2.
Castrensis sacrae mensae Gelanios
. 166
5.3.
Prawnik Sergiusz
. 169
5.4.
Ex-consul Cyrus
. 170
5.5.
Architekt cesarski
. 172
5.6. Magister utriusque militiae per
Orientem
Jordanes
. 173
5.7.
Comes
Tytus z Galii
. 174
5.8.
Ex-consul Dagalaiphos
. 176
5.9.
Patricia
Herais. 177
5.10. Hippasios. 179
5.11.
Primicerius
sacri cubiculi Kalapodios
. 179
6.
Relacje Daniela z biskupami
. 181
6.1.
Anatolios
. 182
6.2.
Gennadios
. 184
6.3.
Akacjusz
. 188
6.4.
Eufemios
. 192
7.
Relacje Daniela z niższymi duchownymi i mnichami
. 195
Żywot Marcelego Akoimety
. 198
I. Charakterystyka źródła
. 198
1.
Czas powstania
. 198
2.
Autor, cel powstania Żywota
. 200
3.
Oryginalność, zapożyczenia, wewnętrzny podział
. 202
4.
Wiadomości biograficzne zawarte w
narratio hagiographica
. 203
II.
Analiza
. 208
1.
Marceli Akoimeta a władza świecka
. 208
1.1.
Konflikt Marcelego z rodziną
Aspara
. 208
1.1.1.
Cesarz
. 210
1.1.2.
Rodzina
Aspara
. 212
1.2.
Pozostałe relacje z urzędnikami cesarskimi i ludźmi możnymi
. 214
2.
Stosunki Marcelego z władzą kościelną
. 215
Hagiograficzny ideał relacji święty mąż-władza i jego historyczne podstawy
. 219
I. Władza świecka
. 219
II.
Władza kościelna
. 224
III. Władza charyzmatyczna
. 227
Bibliografia
. 229
Indeksy
. 258
Summary
. 267
CONSTANTINOPOLITAN
HOLY MEN
AND AUTHORITY IN 5th CENTURY
This book examines the origins, development and the role of the monastic move¬
ment in the incipient capital of Byzantium. In the following centuries, Byzantine mona¬
steries would come to play a vital role in the development of the Byzantine civilization,
but it was in the 5th century that a certain pattern of functioning of monks evolved
within the specific framework of the ecclesiastical structures of the Constantinopolitan
Church, which was both a political and ecclesiastical centre of the Eastern part of the
Roman Empire. The chief objective of the book is to analyse the ideal of the relation¬
ship between the Constantinopolitan holy men of 5th century and authority as it is
propounded in the hagiographical works written in the vicinity of the capital of the
Eastern Empire at the time. Moreover, the author sets out to examine the historical
factors shaped this ideal.
The bulk of the book is devoted to the analysis of the written accounts of lives of
four Constantinopolitan holy men, which were probably set down a few or several
years after their deaths. These accounts include the Lives of Hypatius, Alexander
Akoimetos, Daniel the
Stylitě
and
Marcellus Akoimetos;
they were recorded in the
local monastic community between
447
AD and the 30s of the 6th century.
The study examines the ideal underlying the Lives, which, on the one hand, was
a reflection of contemporary reality; on the other hand, it was a vision of an ideal
state, which was often held up as a perfect model to be striven for, though rarely
achieved in real life. Since the analysis of the Lives is not enough to conclude whether
certain events described therein really took place, or whether they were simply made
up by their authors, it has been assumed by the author of this study that the possible
evolution in the relationship between the holy man and secular authority, which can be
observed in individual Lives, seems to indicate that such changes had occurred in the
position of the authors of respective biographies rather than their protagonists. Thus,
all the facts analysed in this work have been treated as true in relation to the
hagiographers themselves and have been interpreted accordingly. This study also analy¬
ses the model of the relationship between the holy man and two kinds of authority
prevalent in the Church of Late Antiquity: secular authority (including the Emperor,
his administration and army) and ecclesiastical authority (bishops and their subordi¬
nates). Also important were all those who could exert influence on either of the above-
mentioned kinds of authority, e.g. the Emperor's family or the nobles.
The historical analysis conducted in the last chapter of this work concerns for the
most part all those factors which served to shape the model propounded by the au¬
thors
oî\\iQ
Lives.
268_
The analysis of the source clearly demonstrates that the model of relationship
between the holy man and the secular authority changes less than the relationship
between the holy man and the ecclesiastical authority. The authors often cast the holy
man in the role of a „father", who was a kind of patron to both the Emperor and his
apparatus of government. The holy man had the right to exhort those in power to
reform, correct their mistakes or eradicate their imperfections. The refusal of the
representative of the authorities to obey the holy man might lead to conflict. Such
refusals were, however, very rare. The Emperor, his officials, courtiers and soldiers
should see the benefits connected with the actions of the holy man, gain his blessing,
have their afflictions cured by him, listen to his prophecies, or ensure God's help
thanks to his prayer. On the one hand, the holy man is a visible sign of protest against
bad, i.e., unworthy, authority. This protest is closely bound up with fighting heresy as
a heretical Emperor becomes a usurper, i.e, a ruler unworthy of his throne. That is
why, correction of heresy becomes the chief „political" concern of the holy man. On
the other hand, the main duty of the Emperor, his officials and the nobles is to protect
and look after the well-being of the holy man, who can perform his duties thanks to
their support.
Although the relationship between the holy man and secular authority does not
greatly evolve, one can notice some subtle differences between individual Lives. The
Life of Alexander stands out most sharply on account of the holy man's unusual way
of practicing asceticism and the „geographical circumstances": before his arrival in
Constantinople, he had lived in the borderlands of the Empire, where he had had much
less contact with the wealthy and influential people he later met in the capital. Also
Life of Daniel has a specific character of its own as it is full of references to the
political events of the day. However, these are only minor and subtle differences
betwen individual accounts, while their underlying structure remains unchanged.
It seems that the above-described hagiographical ideal of the holy man is not out
of touch with the contemporary reality the hagiographers were immersed in. The holy
man had much to give to those in position of authority. The reason why the Emperor
sought the holy man was to get his blessing, which constituted a validation of the
Emperor's political undertakings. The Emperor also sought to have his authority
strengthened by the authority of the holy man, especially when the position of the
former was not very strong. Another important factor was the holy man's prayer for
the Emperor, which had an enormous significance as it could contribute to the success
of a good ruler, while the holy man's curse was capable of bringing down divine
retribution on the head of a bad Emperor. At the same time, the holy man had the gift
of prophecy. Being able to predict what the future had in store had political signifi¬
cance and was simply invaluable when the Emperor had to decide on a course of
action. Ensuring the help of such a holy man, who also had the gift of prophesying
about the future, was extremely important for the ruler.
The emperor and his courtiers also sought the holy man's help when a miracle
was needed. Having performed the miracles requested by the ruler, the holy man
often could enjoy his friendship.
_269
The positive image of secular authorities as depicted in the Lives also stemmed
from the fact that the holy men and their monastic communities relied on their sup¬
port. The holy man could not have survived in the vicinity of the capital without the
financial support of the Emperor and his men. It is then obvious that there were
numerous mutual benefits to be reaped by both sides from a good relationship be¬
tween the holy man and secular authory.
In the four Lives under scrutiny, one can observe a gradual change of the model of
the relationship between the holy man and the ecclesiastical authorities. Two Lives
which were set down in the 5th century AD show the hole man's firm oposition in
relation to the ecclesiastical authority. The Life of Daniel the
Stylitě,
written towards
the end of the century presents the holy man as a kind of protector and guardian of the
Constantinopolitan Church; such function of the holy man came to be gradually ac¬
cepted by the bishops of th capital, while the Life of
Marcellus Akoimetos
written in
the first half of 6th century describes the fully harmonious relationship between the
holy man and the ecclesiastical authority. The evolution, during which the initial dif¬
ferences between the holy man and ecclesiastical authority slowly come to be settled,
can be seen in each individual Life. The holy man is gradually moved from the position
of control to one where he can to co-operate with the Church especially when it is
faced with dangers which pose a threat to its orthodoxy.
It seems that the initial conflict between the holy man and ecclesiastical authori¬
ties can be explained by the clash between the rigid ecclesiastical structure of the
Church and the holy man's status of an ousider and thus seemed to be sowing the
seeds of unrest in the Church. Initially the position of the ecclesiastical authority was
one of open hostility, which was, incidentally, fully reciprocated by the holy man. This
mutual enmity originated in the significance of the heterodox influences of the ascetic
movement of Constantinople.
One of the factors which can be held responsible for the change in the proposed
model is the altered situation in the monastic life of the capital after the Council of
Chalcedon
and the dramatic and often violent theological disputes which followed it.
Both the supporters and the advocates of the Council recognize the vital role played
by monks and holy men. Not long afterwards, in the era of violent conflicts which
rocked the Empire, the bishops come to understand the weight of the monastic factor
and, consequently, try to gain the support of the holy men. The holy men, who always
regarded themselves as defenders of orthodoxy within the Church, must have been
attracted to the idea of becoming an ally in the fight against heterodoxy.
On the other hand, the gradual change in the model of the relationship between the
holy man and the ecclesiastical authority was also influenced by different backgrounds
of the subsequent authors of the hagiographical works under scrutiny. In contrast to
the authors of The Life ofHypatius and the Life of Alexander, who had been trying
to impose their understanding of the role of the holy man in the life of the capital, the
authors of Vita Danielis and Vita
Marceli
were no longer strangers from Syria, who
did not feel at home in the local structures of the Constantinopolitan Church with its
political and social complexities. During his work on Vita Danielis, its author might
270_
have had some links to the circle of Bishop Euphemius, while before that he might
have been close to the Emperor's court. The author of Vita
Marceli
probably re¬
ceived classical education. The integration of the monastic life into the ecclesiastical
life of the capital, which gradually becomes its permanent feature, plays a vital role in
the whole process.
All Lives examined in this study focus on the idea of the third kind of authority
existing alongside the two others (secular and ecclesiastical); this authority is called
religious charismatic authority. Like the two others, this power comes from God, but it
has some peculiar features not shared by the other two. First of all, not only is it not
subjected to the two others, but it even ranks higher than those since the holy man is
the guardian and defender of orthodoxy of the two others and intervenes when he
feels that those holding ecclesiastical or secular offices are influenced by heterodox
elements.
Secondly, the power of the holy man comes directly from God and does not need
the mediation of the Emperor's will or the sacraments of the Church. The validity of
the Emperor's power must be validated by the God-given charismata of the holy man.
The charismatic authority is not only postulated by the hagiographer, but also recog¬
nized by the two other kinds of authrity; naturally, this recognition does not happen
overnight, but is a slow process of gradual change. |
| any_adam_object | 1 |
| any_adam_object_boolean | 1 |
| author | Kosiński, Rafał 1975- |
| author_GND | (DE-588)143682849 |
| author_facet | Kosiński, Rafał 1975- |
| author_role | aut |
| author_sort | Kosiński, Rafał 1975- |
| author_variant | r k rk |
| building | Verbundindex |
| bvnumber | BV023254655 |
| contents | Bibliogr. s. 229-257. Indeks |
| ctrlnum | (OCoLC)76284679 (DE-599)BVBBV023254655 |
| era | Geschichte 400-500 gnd |
| era_facet | Geschichte 400-500 |
| format | Book |
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| id | DE-604.BV023254655 |
| illustrated | Illustrated |
| index_date | 2024-07-02T20:29:16Z |
| indexdate | 2024-07-09T21:14:13Z |
| institution | BVB |
| language | Polish |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-016439965 |
| oclc_num | 76284679 |
| open_access_boolean | |
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| physical | 271 S. Ill., Kt. |
| publishDate | 2006 |
| publishDateSearch | 2006 |
| publishDateSort | 2006 |
| publisher | Komitet Nauk o Kulturze Antycznej PAN |
| record_format | marc |
| series | Archiwum Filologiczne |
| series2 | Archiwum Filologiczne |
| spelling | Kosiński, Rafał 1975- Verfasser (DE-588)143682849 aut Agiōsynī kai echoysia Konstantynopolitańscy święci mężowie i władza w V wieku po Chr. Rafał Kosiński Warszawa Komitet Nauk o Kulturze Antycznej PAN 2006 271 S. Ill., Kt. txt rdacontent n rdamedia nc rdacarrier Archiwum Filologiczne 56 Zsfassung in engl. Sprache u.d.T.: constnatinopolitan holy men and authority in 5th century Bibliogr. s. 229-257. Indeks Geschichte 400-500 gnd rswk-swf Święci / kult / Bizantyjskie, Cesarstwo jhpk Władza (filozofia) / starożytność jhpk Władza (filozofia) - starożytność jhpk Święci - kult - Bizantyjskie, Cesarstwo jhpk Heiliger (DE-588)4024055-1 gnd rswk-swf Konstantynopol (miasto dawne) / 5 w jhpk Bizantyjskie, Cesarstwo / polityka i rządy / do 527 jhpk Bizantyjskie, Cesarstwo - polityka i rządy - do 527 jhpk Konstantynopol (miasto dawne) - 5 w jhpk Byzantinisches Reich (DE-588)4009256-2 gnd rswk-swf Byzantinisches Reich (DE-588)4009256-2 g Heiliger (DE-588)4024055-1 s Geschichte 400-500 z DE-604 Archiwum Filologiczne 56 (DE-604)BV000017239 56 Digitalisierung BSBMuenchen application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=016439965&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB Muenchen application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=016439965&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Kosiński, Rafał 1975- Agiōsynī kai echoysia Konstantynopolitańscy święci mężowie i władza w V wieku po Chr. Archiwum Filologiczne Bibliogr. s. 229-257. Indeks Święci / kult / Bizantyjskie, Cesarstwo jhpk Władza (filozofia) / starożytność jhpk Władza (filozofia) - starożytność jhpk Święci - kult - Bizantyjskie, Cesarstwo jhpk Heiliger (DE-588)4024055-1 gnd |
| subject_GND | (DE-588)4024055-1 (DE-588)4009256-2 |
| title | Agiōsynī kai echoysia Konstantynopolitańscy święci mężowie i władza w V wieku po Chr. |
| title_auth | Agiōsynī kai echoysia Konstantynopolitańscy święci mężowie i władza w V wieku po Chr. |
| title_exact_search | Agiōsynī kai echoysia Konstantynopolitańscy święci mężowie i władza w V wieku po Chr. |
| title_exact_search_txtP | Agiōsynī kai echoysia Konstantynopolitańscy święci mężowie i władza w V wieku po Chr. |
| title_full | Agiōsynī kai echoysia Konstantynopolitańscy święci mężowie i władza w V wieku po Chr. Rafał Kosiński |
| title_fullStr | Agiōsynī kai echoysia Konstantynopolitańscy święci mężowie i władza w V wieku po Chr. Rafał Kosiński |
| title_full_unstemmed | Agiōsynī kai echoysia Konstantynopolitańscy święci mężowie i władza w V wieku po Chr. Rafał Kosiński |
| title_short | Agiōsynī kai echoysia |
| title_sort | agiosyni kai echoysia konstantynopolitanscy swieci mezowie i wladza w v wieku po chr |
| title_sub | Konstantynopolitańscy święci mężowie i władza w V wieku po Chr. |
| topic | Święci / kult / Bizantyjskie, Cesarstwo jhpk Władza (filozofia) / starożytność jhpk Władza (filozofia) - starożytność jhpk Święci - kult - Bizantyjskie, Cesarstwo jhpk Heiliger (DE-588)4024055-1 gnd |
| topic_facet | Święci / kult / Bizantyjskie, Cesarstwo Władza (filozofia) / starożytność Władza (filozofia) - starożytność Święci - kult - Bizantyjskie, Cesarstwo Heiliger Konstantynopol (miasto dawne) / 5 w Bizantyjskie, Cesarstwo / polityka i rządy / do 527 Bizantyjskie, Cesarstwo - polityka i rządy - do 527 Konstantynopol (miasto dawne) - 5 w Byzantinisches Reich |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=016439965&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=016439965&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
| volume_link | (DE-604)BV000017239 |
| work_keys_str_mv | AT kosinskirafał agiosynikaiechoysiakonstantynopolitanscyswiecimezowieiwładzawvwiekupochr |