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Chiese Non-Calcedonesi Di Igor Dorfmann-Lazarev

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Chiese Non-Calcedonesi Di Igor Dorfmann-Lazarev Chiese non-calcedonesi i predicatori siri e copti importarono la con- fessione non-calcedonese anche negli anti- di Igor Dorfmann-Lazarev chi paesi cristiani che si trovavano oltre i con- fini dell’impero, in Armenia, in Georgia e in 1. Alcune figure chiave nello studio delle cristianità Aluanetia (l’Albania caucasica) da una parte e miafisite - 2. L’indagine sul pensiero religioso delle Chiese miafisite in Nubia, in Eritrea e in Etiopia dall’altra. Le Bibliografia p. 530 lingue siriaca, copta, armena ed etiope diven- nero quindi portatrici delle identità distinte delle Chiese non-calcedonesi autonome. Coloro che avevano rifiutato la Definizio- Le Chiese non-calcedonesi autonome si ne di Calcedonia, più tardi furono chiamati formarono nel corso della resistenza al conci- dai loro oppositori con il nome di «mono- lio di Calcedonia del 451, che nel 518 fu de- fisiti» (cioè coloro che professano «una sola finitivamente adottato nell’impero come il natura», monê physis, del Cristo). Noi prefe- quarto ecumenico, come risultato delle per- riamo evitare questo appellativo peggiorati- secuzioni dei dissidenti da parte delle autori- vo e, seguendo uno stile accademico sempre tà imperiali. Il concilio di Costantinopoli del più diffuso, chiamarli «miafisiti» con il ri- 553, che dopo più di un secolo di dibattiti e di ferimento alla formula mia physis tou Theou scontri provocati nel vicino Oriente dall’inse- Logou sesarkômenê, «una natura incarnata gnamento di Eutichio e dal concilio di Cal- del Dio Verbo» [Cirillo di Alessandria, Adv. cedonia cercò di re-interpretare la Definizio- Nest. 2, proem; Ep. 40, 45, 46] la quale, ben- ne calcedoniana, non riuscì tuttavia ad acco- ché fosse stata originariamente usata da Apol- modare tutte le sensibilità teologiche. Esso linare di Laodicea (m. c. 390), fu interpretata fu convocato troppo tardi per far fronte alla in un modo diverso da Cirillo di Alessandria già avviata formazione delle Chiese indipen- (m. 444) ed ereditata quindi dai non-calce- denti, tanto che nei decenni successivi presero donesi. Useremo anche il titolo di «cristiani- forma in Siria e in Egitto due gruppi distinti tà dei tre concili» con il riferimento al corpus di comunità ecclesiali, ciascuno con il proprio dogmatico di queste Chiese: i concili ecume- clero. Da una parte, vi erano le Chiese centrate nici di Nicea, di Costantinopoli e di Efeso. sulle città ellenofone che si trovavano sotto lo Come abbiamo accennato, le cristiani- stretto controllo della gerarchia della Chiesa tà miafisite si sono sviluppate sul territorio imperiale. Esse mantenevano un forte legame che si estende dai monti del Caucaso, anti- con le elaborazioni teologiche bizantine di- ca frontiera tra l’Europa e l’Asia, fino al Cor- pendenti dalle categorie filosofiche classiche no d’Africa. Benché già prima della fine del greche, elaborazioni che andavano oltre i con- VII secolo la maggior parte di questo territo- cetti del Simbolo di fede formulato ai conci- rio fosse stato conquistato dagli eserciti isla- li di Nicea e di Costantinopoli I. Dall’altra, vi mici, oggi il numero globale delle popolazio- erano le Chiese legate alle tradizioni ascetiche ni di affiliazione ecclesiastica miafisita si av- forgiate nelle due culle del monachesimo cri- vicina a 30 milioni di persone. Anche se tali stiano, Siria ed Egitto, i cui focolai si trovava- Chiese sono accomunate dall’adesione ai pri- no lontano dai centri amministrativi dell’Im- mi tre concili ecumenici e dal rigetto del con- pero. I loro seguaci, una gran parte dei quali cilio di Calcedonia, è difficile trattare di real- erano di madrelingua siriaca e copta, diffida- tà geografiche e linguistiche così distanti tra vano dei nuovi concetti della teologia bizan- loro in un quadro unitario. Lo studio delle tina ed erano particolarmente ricettivi verso loro tradizioni suppone l’applicazione di va- la cristologia non-calcedonese che, alla luce rie discipline accademiche (filologia, arche- del Simbolo di Nicea, vedeva nell’umanità ologia, storia ed etnografia) a queste diverse di Cristo soprattutto lo strumento dell’azio- aree geografiche: Transcaucasia, Siria, Egit- ne divina nel mondo. Nel corso del VI secolo, to, Nubia ed Etiopia. Si tratta quindi d’inda- 516 I. Dorfmann-Lazarev gare le loro letterature, liturgie ed espressioni pe ebbe un significativo sviluppo nel cor- artistiche, l’articolazione dottrinale all’inter- so del XX secolo grazie anzitutto al lavo- no delle loro Chiese, i metodi di trasmissione ro di edizione delle loro antiche letteratu- del sapere, le forme di ascetismo, il culto dei re. Un’opera editoriale pionieristica fu svol- santi, il pellegrinaggio, e anche l’organizza- ta dal filologo francese René Graffin (1858- zione ecclesiastica, il diritto canonico e i co- 1941) [cfr. «ROCh», X (30) 3-4 (1946), stumi. Tali studi, inoltre, non possono essere 225-230; «OCP», 67 (2001), 155-178] svolti a prescindere dalla storia universale del che studiò lingue semitiche presso l’Univer- cristianesimo e necessitano del contatto con sità di Innsbruck e, di ritorno in Francia nel le discipline confinanti: gli studi sull’Orien- 1894, fondò la collana destinata a pubblicare te antico pre-cristiano da una parte e gli stu- testi siriaci accompagnati da traduzioni, Pa- di su Bisanzio, sull’Iran e sulle civiltà islami- trologia syriaca, che ebbe sede a Parigi. Que- che dall’altra. Sebbene anche oggi non man- sta collezione si allargò in seguito nella Pa- chino studiosi di erudizione quasi universa- trologia orientalis, che doveva comprende- le, con l’avanzamento degli studi sull’Orien- re anche i testi scritti in altre lingue orienta- te cristiano nel corso del XX secolo si verifi- li. Graffin cominciò la sua opera raccoglien- cò un’inevitabile e progressiva compartimen- do e collazionando manoscritti siriaci. A dif- tazione di queste discipline [cfr. Kleines Lexi- ferenza dell’impresa di Jacques-Paul Migne con des Christilichen Orients, hrsg. v. H. Kauf- (1800-1875), si trattava di testi mai pubbli- hold, Wiesbaden 2007, 501-520]. cati, e per riprodurli Graffin adattò una tec- Non potremo in questa sede affrontare nica fotografica con il prisma a riflesso totale tutti i sopraccitati ambiti. Nella prima parte, (questo procedimento gli era stato suggerito presenteremo le figure di alcuni dei maggio- dal cugino Henry Le Chatelier, professore di ri studiosi del XX secolo che si sono applica- fisica al Collège de France, che aveva già ap- ti all’indagine della storia intellettuale e isti- plicato lo stesso dispositivo per la metallogra- tuzionale di queste cristianità, dello svilup- fia microscopica). Tale tecnica, che Graffin po dei loro riti, dell’architettura e dell’icono- poté anche esporre all’Esposizione universa- grafia nella tarda antichità e nell’alto Medio- le di Parigi nel 1900, fu in seguito adottata da evo, periodi decisivi per la formazione del- diverse biblioteche del mondo. Per pubblica- le identità culturali e dottrinali delle Chiese re i testi, egli disegnò e fece fondere i caratteri miafisite. Siccome queste cristianità sono vi- siriaci, arabi, copti, etiopi, armeni, georgiani e ste dall’esterno in quanto corrispondenti ad slavi. Nel 1896 fondò la «Revue de l’Orient una comune definizione confessionale, riser- Chrétien» alla quale contribuì con diversi viamo nella seconda parte uno spazio ai risul- studi e che diresse fino alla morte. Dopo la tati di alcune ricerche magistrali sulla teolo- morte di René Graffin, suo nipote, François gia di queste Chiese che cambiarono, nel cor- Graffin (1905-2002), proseguì l’edizione so del XX secolo, la loro percezione da parte della Patrologia orientalis. delle cristianità di tradizioni occidentali: bi- Tra i collaboratori più importanti di R. zantina, cattolica romana e protestante. Nella Graffin nella traduzione e nell’edizione di te- terza parte, la bibliografia tematica aggiorna- sti vi furono Jean Parisot, François N. Nau, ta permetterà a un lettore interessato di pro- M. Brière (per l’edizione dei testi siriaci e ge- seguire la sua indagine. orgiani), S. Grébaut (per i testi etiopi), E. Drioton (per i testi copti), L. Féderlin (per i testi arabi), L. Mariès (per i testi armeni), 1. Alcune figure chiave nello studio delle cri- M.A. Vaillant (per i testi slavi) e M. Kmo- stianità miafisite sko. F. Nau (1864-1931), matematico di for- mazione, s’interessò al siriaco, insegnato dal Lo studio della storia e del pensiero del- suo amico R. Graffin, per poter accedere alle le cristianità siriaca, armena, copta ed etio- opere scientifiche trasmesse o composte in Chiese non-calcedonesi 517 questa lingua, e ricevette quindi una forma- l’edizione e la traduzione dell’opera storio- zione da orientalista nell’École des Hautes grafica del patriarca siro-occidentale Miche- Études a Parigi. Egli contribuì in seguito con le il Siro (1166-1199), Chronique de Michel le più di cento articoli alla «Revue de l’Orient Syrien [Paris 1899-1910]; l’edizione dei testi Chrétien». esegetici del teologo siriaco Dionigi Bar Sali- Una figura chiave nello studio dei testi sto- bi, vescovo di Amida (m. 1171), Commenta- rici ed esegetici del mondo siro fu un altro fi- rii in Evangelia [CSCO, Syri, s. III, tt. 15-16, lologo francese, Jean-Baptiste Chabot (1860- 33, 40, Paris 1906]; Documenta ad origines 1948) [cfr. «Le Muséon», 59 (1948) 1-2, 141- monophysitarum illustrandas [CSCO, Syri, 152]. Egli studiò patrologia orientale presso s. II, tt. 17, 52, Paris 1908-1933]; l’edizione l’Università di Lovanio [sugli studi orientali dei testi esegetici di Cirillo di Alessandria: presso l’Università di Lovanio, cfr. «Le Mu- S. Cyrilli Alexandrini commentarii in Lucam séon», 79 (1966) 1-2, 13-41] sotto la direzione [CSCO, Syri, t. 27, Louvain 1912]; l’edizio- di T. J. Lamy (1827-1907), editore delle opere ne dell’opera dell’esegeta e traduttore siriaco di Efrem il Siro e di Bar-Ebreo, e nel 1892 pre- Giacobbe di Edessa (c.
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